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BAPTIST DENOMINATION: 



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POLITY, PERSECUTIONS, AND MARTYRS; FACTS AND STATIS- 
TICS OF ITS MISSIONARY INSTITUTIONS, SCHOOLS OF 
LEARNING, ETC.; THE INDEBTEDNESS OF THE 
WORLD TO BAPTISTS, AND THEIR 
DUTY TO THE WORLD. 



BY D. C. HAYNE S. 



WITH AN INTRODUCTION BY JOHN DOWLING, D.D. 



" And be ready always to give an answer to every man that asketh you a reason of the 
hope that is in you, with meekness and fear." — 1 Pet. iii. 15. 
" Prove all things: hold fast that which is good."— 1 Thess. v. 21. 



NEW YORK: 
SHELDON, BLAKEMAN & CO. 

RICHMOND, VA.: CHARLES WOllTIIAM. 

1856. /; 

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Entered according to Act of Congress, in the year 1856, by 

SHELDON, BLAKEMAN & CO., 

In the Clerk's Office of the District Court of the United States, for the 
Southern District of New York. 



PHILADELPHIA : 
STEREOTYPED BY GEORGE CHARLES, 

No. 9 Sansom Street. 






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PREFACE. 

The object of this book is to furnish for the people 
generally, the information necessary to a correct judg- 
ment of the Church of Christ. It is an effort to bring 
to the masses, what belongs to them as much as to 
scholars, to whom it has, to a great extent, been con- 
fined. 

With this view, the author has labored to press into 
one small volume, matter found in no one work, small 
or large ; and, as far as it has been published, is scat- 
tered over several volumes, pamphlets, and papers. 
The different topics are, of course, treated with great 
brevity; but it is hoped sufficiently at length to 
secure the above-named object. 

It is believed that numerous church members even, 
have but very imperfect information on a subject 
of vital interest to them. Such a state of things is 
incompatible with their happiness and usefulness. 
We live at a time, when all the disciples of Christ 
should be eminent in their Christian profession. 

While we are particularly desirous to reach church 
members generally, it is hoped our effort will not 
prove unacceptable to pastors and deacons, who will 
find here what they need to enable them to act 
promptly and intelligently in ordinary church matters. 

It is hoped, also, it will be found a convenient 
medium of information for those who are inquiring 
for the truth, anxious to know where among numerous 
denominations it lies. The author has seen the time 

(3) 



4 PREFACE. 

when he would have deemed invaluable a single 
volume, which he could place in the hands of those 
needing "much in a little," who could hardly be 
expected to seek through many volumes, pamphlets, 
and papers, what is here embraced. It is no exagger- 
ation to say, that the cases are numerous in which 
persons of other churches, and those who have not 
become members of any church, are looking towards 
Baptists for a home. They desire facts, and only need 
them to make a decision. Here they are. It is worthy 
of remark that a reliable man, who is distinguished 
for his accumulation of facts, has said: "the number 
of members received into the Baptist churches for 
some years past, from other denominations, exceeds 
2000 annually ; and that the number of ministers, so 
received, by change of conviction, is equal to one for 
every week in the year." This is a church emigration 
unheard of except in this direction. 

It is a pleasing fact of the times, that the primitive 
state of religion is attracting attention. The nearer we 
approach the Son of God, His will, the more sure we 
may be of correctness and success. This volume has 
originated in a desire to aid, in some humble manner, 
such a result. If any suppose it leads too decidedly in 
a Baptist direction for such a profession, or to be of 
general interest, we have only to say, we believe it to 
be the result of the force of truth, and have presumed 
that others have no more regard for a mere sect than 
ourselves, and are as willing to receive the truth, 
wherever it may be found. 

Philadelphia, Jan., 1856. D. C. H. 



CONTENTS. 



« • •» ► - 



Preface 3 

Introduction by John Dowling, D. D 11 



PART I. 

THE ORIGIN AND HISTORY OF THE BAPTIST CRTJRCH, AND ITS 
IDENTITY WITH THE PRIMITIVE CHURCH. 
CHAPTER I. 
1. The importance of investigations in Church History. 2. Misrepresenta- 
tions of Baptists by Historians — Prof. Hase and his translators — Statistics. 

3. The argument stated 19—22 

CHAPTER II. 
The probability of the truth of the position that the Baptist church is the 
primitive church, from the opinions of intelligent men, Baptists and 
others, who have paid particular attention to the subject. 1. Orchard. 
2. Dr. Brown. 3. Prof. Duncan. 4. Drs. Ypeig and Dermont. 5. Writers 
in the Christian Review 22 — 27 

CHAPTER III. 

The argument for the primitive character of the Baptist church from the 
history of baptism. 1. The origin of the church and the history of baptism 
for the first century; testimony of the learned as to the mode and subjects 
of baptism during this period. 2. The history of Baptism from the first 
century onward beyond the times when Baptist churches, subsequent to 
New Testament Baptists, arose ,• the mode of baptism ; Prof. Stewart on 
the early fathers ; Dr. Sears on Chrysostom and Winner ; the time and 
origin of sprinkling; the subjects of baptism; Pedobaptist materials for 
Baptist arguments ; Dr. Woods on infant baptism ; Chevalier Bunson and 
Hyppolytus and his age ; Prof. Knowlcs on the origin of infant baptism ; 
the time when it was introduced 28 — 39 

CHAPTER IV. 
The argument for the primitive character of the Baptist church, from the 
history of the church, being brief sketches of history, showing the chain 

1* (5) 



6 CONTENTS. 

of connection from the earliest period of the Christian church until the 
present time. 1. New Testament Baptists from A. D. 1 to 100. 2. The 
Montanists from 150 to 500. 3. The Novatians from 251 to 600. 4. The 
Donatists from 311 to 750. 5. The Paulicians from 653 to 1017. 6. The 
Paterines from 330 to 1250. 7. The Waldenses from 150 to 1523 ; 
Luther's appearance and the rise of evangelical Pedobaptism. 8. The 
Anabaptists of Germany from 1524 to 1674. 9. The Baptists of England, 
Ac., from 100 to 1855. 10. The American Baptists from 1639 to 1855. 
11. Other Baptist sects 40—53 

CHAPTER V. 

The argument for the primitive character of the Baptist church from its 
identity with the primitive church; the identity wanting in the case of the 
Roman Catholic, the Greek, and the Protestant churches. 1. If the Baptist 
church is the primitive church, there should be an identity, and there is. 
2. There is none between the Roman Catholic and primitive church; 
D'Aubigne on the rise and fall of Romanism ; Gavazzi's demolition of 
Romanism. 3. The Greek church originating in the Roman. 4. Church 
of England no claim to primitive resemblance. 5. The other evangelical 
churches primitive only in part 53 — 59 



PART II. 

DOCTRINES AND ORDINANCES OE THE BAPTIST CHURCH. 

CHAPTER I. 
Articles of Faith. 1. Harmony in the midst of variety. 2. Articles of Faith, 
with proof texts. 3. Church Covenant 60 — 73 

CHAPTER II. 
Baptist Catechism. 1. The object of it. 2. Reach's Catechism 73 — 93 

CHAPTER III. 

Baptism. Pengilly's work all which is necessary. 1. The four Gospels. 
2. John's Baptism. 3. The subjects, mode, and spiritual design of 
baptism. 4. The mode of John's baptism. 5. The baptism of Jesus. 
6. Christ baptizing by his disciples, 7. John's last baptizing in ,<Enon. 
8. References of Jesus to John, and his baptism and success. 9. Christ's 
sufferings under the figure of baptism. 10. The great commission. 11. 
Conclusion of the four Gospels. 12. The Acts of the Apostles. 13. 
The pentecostal baptism. 14. Philip baptizing at Samaria. 15. Mode 
of the Eunuch's baptism. 16. The baptism of Paul. 17. Of Cornelius 
and his friends. 18. Of Lydia and her household. 19. Of the jailer and 



CONTENTS. 7 

his household. 20. Paul and household baptisms at Corinth. 21. Re- 
flections upon household baptisms. 22. -. Baptisms at Ephesus. 23. Con- 
elusion of the Acts. The Epistles. 24. Passages which contain express 
allusions to baptism. 25. Occasional mention of baptism. 2Q. Baptism 
illustrated by events in the Old Testament. 27. Conclusion of the New 
Testament 94—156 

CHAPTER IV. 

Infant Baptism. Pengilly on the grounds of Infant Baptism, its rise and 
susposed benefits. 1. Strange that Infant Baptism still exists. 2. No 
Infant Baptism in the New Testament. 3. The Saviour blessing little 
ehildren. 4. Pedobaptist grounds of Infant baptism. 5. The children 
of believers, 1 Cor. vii. 14. 6. The children of believers no better by 
nature than those of others. 7. The promise of God to Abraham and his 
seed. 8. Circumcision and the Abrahamic covenant. 9. Infant salva- 
tion. 10. The authority on which Infant Baptism is founded. 11. The 
time when Infant Baptism was introduced. 12. Tradition. 13. Other 
innovations introduced. 14. The Christian fathers and Infant Baptism. 
15. Sponsors introduced, because infants could not believe. 16. Views of 
modern Pedobaptists. 17. The use of baptism. 18. The first Christian 
writer who defends Infant Baptism 156 — 185 

CHAPTER V. 
Dr. Fuller on Infant Salvation, Dedication, and Baptism. 1. Are infants, 
dying such, saved ? 2. Ought parents to dedicate their children to God ? 
3. Where is the difference in baptism ? 4. What harm can baptism of 
infants do ? 1st. It perverts the Gospel ; 2d. It makes void the command 
of God by human tradition ; 3d. It attacks and insults the mercy of God ; 
4th. It dishonors the Saviour ,• 5th. It does a serious injury to children. 

185—193 
CHAPTER VI. 

Communion. 1. Baptist terms of Communion the same with other denomi- 
nations. 2. Robert Hall on Close Communion. 3. Baptists should not 
be called Close Communionists, to distinguish them from others. 4. Fa- 
miliar Dialogue between Peter and Benjamin, on Close Communion. 

193—207 



PART III. 

BAPTIST CHURCH POLITY, GOVERNMENT AND PRACTICE. 

CHAPTER I. 
1. The Bible tho Law of tho Church. 2. The Church a Spiritual Body. 
8. The Independence and Unity of tho Church 208—211 



CONTENTS. 



CHAPTER II. 

The 'Church. 1. Origin and meaning of the term. 2. Formation of a 
Church. 3. The power, rights and duties of a Church — her power execu- 
tive ; she should extend the reign of Christ ; select, educate, license, or- 
dain and support ministers of the Gospel; and choose her own officers. 

211—226 

CHAPTER III. 

Members of the Church. 1. Spiritual Persons. 2. How they become 

members. 3. Restoration of excluded members. 4. How persons of 

other denominations become members. 5. Rights and duties of church 

members 226—230 

CHAPTER IV. 
Officers of the Church. 1. A Church may exist without them. 2. Bishops 
or Pastors and Deacons the only Officers. 3. Terms applied to Officers of 
the Church. 4. The authority, rights and duties of Pastors. 5. The 
origin, ordination, and duties of Deacons. 6. Other servants of the 
Church 230—239 

CHAPTER V. 
Church Meetings. 1. For Worship. 2. For Business. 3. Of Committees. 
4. Of Councils. 5. Of Associations. 6. Of State Conventions and Mis- 
sionary Societies. 7. Of Ministers. 8. Church Letters 240 — 246 

CHAPTER VI. 
Church Discipline. 1. Its Origin. 2. Its Nature and Design. 3. Offences 
requiring it. 4. Discipline of Ministers. 5. Treatment of Excluded 
Members. 6. Their Reception by other Churches 246 — 253 






PART IV. 

BAPTIST MARTYRS AND PERSECUTIONS, FOR THE FOREGOING 
PRINCIPLES. 

CHAPTER I. 
1. The Uses of Persecutions. 2. Evidence of Discipleship. 3. They prove 
how idLe is the wrath of man against God. v^The Martyrs as an 
Example >... 254—261 

CHAPTER II. 
1. The Abundance of the Sufferings of Baptists. 2. New Testament Martyrs. 

261—264 



CONTENTS. 9 

CHAPTER III. 
1. Persecutions of the Montanist Baptists, terrible in the extreme. 2. Of the 
Novatian Baptists by the Emperors 264 — 267 

CHAPTER IV. 
1. Persecutions of the Donatist Baptists; their Defence of Religious Liberty 

2. Of the Paulician Baptists, eminent in piety and suffering, 267 — 273 

CHAPTER. V. 
1. Persecutions and Martyrdoms of the Paterine Baptists. 2. Gomdulphas 
arises. 3. Arnold of Brescia; his intrepidity and martyrdom.... 2 72 — 275 

CHAPTER VI. 
1. The persecutions and martyrs of the Waldensian Baptists; the inquisi- 
tion originated for them. 2. The boy and the priest. 3. Bartholomew 
Copin. 4. Cromwell and Milton interfere in behalf of Baptists... 275 — 282 

CHAPTER VII. 
1. Persecutions and martyrs of the Anabaptists by Luther and the Reform- 
ers ; difference between Muncer and Munster. 2. Adrian Pan and wife. 

3. John Deswarte, his wife, children, and neighbors .282 — 289 

CHAPTER VIII. 
1. Persecutions and Martyrs in Britain. 2. Jeffreys and Baxter. 3. John 
Bunyan. 4. Kiffin and the Hewling Family 289—297 

CHAPTER IX. 
Persecutions of Baptists in America. 1. By the Pilgrim Fathers in New 
England. 2. Roger Williams ; his sufferings for conscience sake ; his 
true place in the history of religious liberty. 3. The sufferings of Oba- 
diah Holmes and others in Boston; the Contrast in Boston. 4. The 
Sufferings of Baptists in Virginia ; the Defence of three Baptist Ministers 
by Patrick Henry 298—314 



10 CONTENTS. 






PART V. 

.FACTS AND STATISTICS OF BAPTIST MISSIONARY INSTITUTIONS, 
SCHOOLS OF LEARNING, PERIODICALS AND CHURCHES, AND 
CONCLUDING CHAPTERS ON THE INDEBTEDNESS OF THE WORLD 
TO BAPTISTS, AND THEIR DUTY TO THE WORLD. 

CHAPTER L 
1. Baptists ever the friends of Missions. 2. The first money raised in the 
United States for Foreign Missions. 3. Missionary Institutions in the 
United States and Great Britain. 4. Statistics of Benevolence, Pastor's 
Salaries and Church Edifices. 5. Institutions of Learning. 6. Period- 
icals. 7. Baptist Associations, Churches, Ministers and Baptisms. 8. Re- 
flections upon the increase of Churches. 9. Ministers, Churches and 
Members 315—329 

CHAPTER II. 
The Indebtedness of the World to Baptists. 1. On preserving pure the 
laws of God. 2. Baptists the only Christian people who have existed in 
all ages of the Christian era. 3. Defenders of Civil and Religious Liberty. 
4. They have not altered the ordinances. 5. They are the only consistent 
opponents of Popery. 6. They have contended for the truth against the 
world 329—339 

CHAPTER III. 

The duty of Baptists to the world. 1. They should prove worthy of the 
honor conferred upon them. 2. They should not yield to the demands of 
the world. 3. They should contend earnestly with Romanism; its statistics. 
4. The great number of Baptists should be consecrated; their statistics 
contrasted with other denominations 339 — 349 



INTRODUCTION. 



Nothing is of greater importance to all who would make 
themselves familiar with the history and peculiarities of reli- 
gious denominations, than a correct understanding of their 
first principles — those fundamental truths which lie at the 
foundation of their system of faith aud practice. Much of 
the asperity and unfairness which have characterized the pole- 
mics of religion, has arisen from a misunderstanding or mis- 
statement of the belief of the parties in controversy and from 
ignorance of the fundamental principles, lying at the founda- 
tion of that belief, and giving rise to the distinctive peculiari- 
ties of each. 

Whenever a doctrine or a practice is held, as the legitimate 
result of a principle, the proper course for a fair opponent is 
—not to brand with hard names, or charge with false conclu- 
sions — but candidly to examine the principle, and then the 
connection between that and the doctrine or practice based 
upon it. If he can show that the fundamental principle is 
unscriptural and unsound, of course he overturns the conclu- 
sions that are derived from it ; just as a superstructure must 
fall when the foundation is knocked from under it. If the 
principle be admitted as true, then he must show that the 
doctrine or practice cannot be logically deduced from it. If 
he can do neither of these, — if he can neither prove the un- 
soundness of the principle, nor that the conclusion drawn 
from it is a non sequitur — then, as an honest man, he is bound 

(ii) 



12 INTRODUCTION. 

to submit to the truth. The least he can do is to cease his 
opposition, and to "refrain from these men, and let them 
alone." 

Alas ! that the history of religious controversy shows how 
many there are, who are maddened rather than subdued by 
the impregnability of truth, and for lack of hard arguments, 
resort to hard names, and thus tread in the steps of the an- 
cient accuser of the^Apostle Paul, the orator Tertullus, who, 
conscious of his inability to answer his arguments, took the 
easier course of branding him as " a pestilent fellow, and a 
mover of sedition."* And thus it has come to pass that men 
who have found the task too difficult to undermine the prin- 
ciples, or to confute the reasoning of Baptists, have contented 
themselves with branding them as " mad men of Munster" — 
" movers of sedition" — and " Anabaptists" or Rebaptizers ; 
epithets, which a knowledge of their principles and history — 
as faithfully exhibited in the following work — proves to be as 
inapplicable to them as to any denomination of evangelical 
Christians. 

Much of the odium which, in earlier times, has been cast 
upon Baptists, and occasional instances of which are seen 
even at the present day, has arisen from an inadequate or mis- 
taken view of the great fundamental principles which underlie 
their system of faith and practice. We hold that it is unfair 
to assail a doctrine or usage of a denomination, till the demo- 
lition of the principle upon which such doctrine or usage is 
based. 

To illustrate our meaning : — The Episcopalian believes that 
no one can be a true minister of Christ unless episcopally 
ordained in the line of apostolical succession, and he therefore 
excludes from his pulpit his Methodist, or Presbyterian, or 
Baptist brother. Now, what we maintain is, that it would be 
unfair to attribute this seeming exclusiveness to bigotry or 

* Acts xxiv. 5. 



INTRODUCTION. 13 

uncharitableness. The practice is a necessary result of the 
principle. If he really believes in the necessity of apostolical 
succession in order to a valid ministry, he is not to be blamed, 
because he refuses to be guilty of the inconsistency of violat- 
ing this principle. Nor can we expect that such an one 
should admit us into his pulpit till he shall be as firmly con- 
evinced as we are, that this whole claim of apostolical succes- 
sion is baseless, unscriptural and absurd. Just so, the Baptist 
believes that immersion only is valid baptism ; and in com- 
mon with all other denominations, he believes that baptism — 
whatever it is — must precede communion. How unjust, then, 
the odium cast upon Baptists, for what is termed their strict 
communion ; when, in this matter, they stand, as the follow- 
ing work proves, upon precisely the same ground with their 
accusers, viz. : valid, scripture baptism a prerequisite to com- 
munion ! Till the principle from which this practice necessa- 
rily follows is disproved, viz. : that immersion only is true 
baptism, no fair opponent will censure them, or excite preju- 
dice against them for a practice which consistency with their 
principles imperatively enjoins. 

That which we cheerfully concede to others, we have a 
right to demand for ourselves. We are firm believers in a 
principle that lies at the basis of the Baptist faith, viz. : that 
the Bible is the only and sufficient rule of faith 
and practice. We do not believe in the Romish or the 
Oxford doctrine, as expressed by Dr. Newman, a few years 
ago, before he had finished his voyage towards Rome — and 
which he still believes, now he has reached his haven, viz. : 
that " these two things, the Bible and the Catholic tradition— 
form together a united rule of faith." We cannot admit with 
the Papist at Trent, that the written books and " unwritten 
traditions" are to be received " with equal piety and venera- 
tion."* 

* " Pari pietatis affectu ac rovercntia suscipit et venoratur." Sco the do- 
crco of tho Council of Trent on Tradition. 

% 



14 INTRODUCTION. 

The reader of the work to which these remarks are prefixed, 
will find abundant proof, that the Baptist admits not of 
tradition as a joint authority with the word of God; but 
clings with unyielding tenacity to the Bible, and the Bible 
only as authority, in all matters of faith. Whatever we find 
in the Bible, that we receive as of paramount authority ; what- 
ever is not there, we reject, as of nothing worth. "We care 
nothing for tradition ; we have little regard for '''the fathers/' 
unless they confirm the declarations of the written word. 
Every true doctrine is as old as the apostles. If they knew 
nothing of it, no matter to us whether it be discovered in the 
musty folio of some visionary of the third or fourth century, 
or dug up from the charnelhouse of rottenness and oblivion 
to which the good sense of the people had consigned it fif- 
teen hundred years ago, or whether it spring from the fertile 
brain of some visionary of the nineteenth century ; if it is not 
in the Bible, it has not the slightest claim to our regard as an 
article of religious belief. Xay, more, we will add, that though 
Augustine, or Jerome, or even Tertullian or Irenasus, were to 
arise from the dead, and teach some new doctrine, we would 
simply ask — " Is it to be found in the inspired record T n and 
if truth should compel them to answer " Xo" — then we would 
esteem it of no greater worth, as matter of religious faith, 
than the vagaries of Emanuel Swedenborg, Joseph Smith, or 
Andrew Jackson Davis. "With such principles, we ask — Is 
infant baptism to be found in the Bible ? "What says Schleier- 
macher, himself a Pedobaptist ? " All traces of infant bap- 
tism, which one will find in the Xew Testament, must first be 
put into it." What says the Episcopal Dr. Hook, the cele- 
brated champion of the Oxford theology, in a recent sermon 
in defence of tradition ? "You know, my hearers," says he, 
"that the Bible says nothing whatever of the baptism of in- 
fants ; if, then, you reject the authority of tradition, how can 
•you account for infant baptism ? With what consistency can 
you receive this doctrine, as you do, without a question, and 



INTRODUCTION. 15 

reject other doctrines which are established upon precisely the 
same foundation?" 

Now the only way in which a Pedobaptist can possibly 
meet this argument, is either to deny the Baptist principle — 
the Bible only the rule of faith — and take the Romish rules 
of Scripture and tradition united, or else to prove what the 
above Pedobaptist writers, and many others, flatly deny, viz. : 
that the baptism of infants is plainly commanded in the 
Bible ; a task which never has been, and, we are very sure, 
never can be accomplished. The reader will not be surprised, 
therefore, to find it asserted, and we think conclusively 
proved, in the present work, that Baptists, who reject every 
doctrine based only upon tradition, can alone consistently op- 
pose the errors of Borne. 

From this fundamental principle of the Bible only, springs 
another principle, ever dear to Baptists, viz. : the personal 
right of every man to judge for himself what that Bible reveals 
— individual responsibility, intellectual freedom, and what 
Roger Williams so well named " soul liberty." No one can 
read the present volume, without being convinced that the 
world owes a mighty debt to the great Baptist family for their 
labors and sufferings as the martyrs and champions of reli- 
gious liberty — " freedom to worship God." 

The Baptist considers it an invasion of this individual and 
personal responsibility, to administer a so-called ordinance to 
an unconscious babe, with the expectation that he shall 
make that act his own, and be bound by it, when he arrives 
at maturity ; and, to us, there appears both force and pro- 
priety in the question once put by a young man convinced of 
the duty of believers' immersion, when his parents endeavored 
to dissuade him from his purpose, by reminding him that he 
had been sprinkled in his infancy — " was it right, dear parents, 
to deprive me of the liberty of choice ?" It will be seen, 
therefore, that the practice of infant baptism is in direct op- 
position to these two great principles of the Baptist faith — 



16 INTRODUCTION. 

the sufficiency of the Bible only, and individual and 'personal 
responsibility before God. 

While we thus avoid most scrupulously any invasion of in- 
dividual freedom ; there is danger, on the other hand, lest 
Baptists should fall into an opposite error, and neglect the 
early instruction of their families in their peculiar and scrip- 
tural views. Religious instruction is a duty imperative upon 
every Christian parent, and no over-scrupulous fear of in- 
fringing upon the province of private judgment should pre- 
vent the performance of so plain a duty. This religious 
instruction of our children should include a statement of our 
principles, history, doctrines, and polity as Baptists. We 
believe that a great reform is needed here in Baptist families. 
If our principles are worth holding, they are worth dissemi 
nating, worthy of being taught to our children, worthy of 
being studied and understood by all. And they must be so 
taught and studied, if we would succeed in retaining the chil- 
dren of Baptists in Baptist churches and congregations. 
These principles have a history — a history of labors and suf- 
ferings, of " struggles and triumphs" — a history which is 
worthy of being popularized, that it may be read, and pon- 
dered, and treasured up by all Baptists and the children of 
Baptists. The names and achievements of Williams and 
Delaune, of Bunyan and Keach, of Gill and Booth, of Hall 
and Rayland, and Fuller and Ivimey — of Backus and Stillman, 
and Baldwin and Staughton, and scores of other Baptist wor- 
thies, both in the Old World and the New, should be familiar 
to us and our children as household words, and the precious 
truths for which they toiled and suffered, the doctrines, the 
polity, and government of the churches planted and nurtured 
by their labors, should be made in all Baptist families, the 
subjects of frequent reading, conversation, and instruction. 

I cannot but esteem the present work of my valued friend 
and brother, the Be v. D. C. Haynes, as a successful attempt 
to popularize the knowledge of Baptist principles, history, 






INTRODUCTION. It 

doctrines, and polity of which I have spoken ; and I am sure 
the volume, besides being a comprehensive and convenient 
manual for constant reference by every intelligent Christian, 
and especially by every Baptist, will prove a most important 
auxiliary to domestic religious instruction in every Baptist 
family into which it may be introduced. 

JOHN DOWLING. 
Philadelphia, March, 1856. 
2* 



PAET I. 



THE ORIGIN AND HISTORY OP THE BAPTIST CHURCH, AND ITS 
IDENTITY WITH THE PRIMITIVE CHURCH. 



CHAPTER I. 

The importance of investigations in Church History. 2. Misrepresenta- 
tions of Baptists by Historians — Prof. Hase and his translators — Statistics. 
3. The Argument stated. 

1. No honest, intelligent man can, on the least reflection, be 
disinterested in the question, is any one of the denominations 
now in being essentially the primitive church ? If so, which is* 
it ? Put the question in a different form, and it is the same 
thing. Has any one denomination anymore claim to this dis- 
tinction than another ? If so, which is it ? Let the truth 
appear. No matter where the light flashes its rays. Let us 
have light. This is a subject of legitimate inquiry, and is as ca- 
pable of investigation and fair decision as any other. If it is in- 
volved in difficulty, it is at the same time of no ordinary inter- 
est, and no pains should be spared to arrive at the truth. If 
the least important historical questions are deserving of ex- 
amination, how much more those relating to the Church of 
God 1 Surely Christians should not be outdone in research, 
or interest, in such matters, by men of the world. 

2. The obligation of Baptists, particularly, to such investi- 
gations, is amply illustrated in all church history, and in none 

U9) 



20 THE BAPTIST DENOMINATION. 

more than in the most recent works on the subject. Their 
church, though occupying by far the largest space in true 
church history, has no fair place in any, but those written 
by Baptists; and the recent one by Prof. Hase affords 
them no relief. Some are inclined to doubt the existence of 
Baptists in distant times, subsequent to the apostolic, because 
historians either pass them over in silence, or with contempt, 
or some very equivocal compliment. But Prof. Hase in this 
late day has done the same thing, and there are really no 
Baptists now, of any consideration, in any country, if to such 
men their history is to be trusted. Witness his false repre- 
sentations of Baptists in Germany. "In Germany persons 
sometimes become Baptists from pietistic scruples, or from some 
religious extravagancies (!) ; and a few small congregations 
have here and there been baptized by the English Missionary 
Oncken, of Hamburg" (since 1834). Prof. Hase dates modern 
missions from the "London Missionary Society" of 1796, when 
it is now well known that the English Baptist Mission bears 
date 1192. The American translators of Prof. Hase's book, 
who have prepared for it by his permission, an account of re- 
ligion in this country, have treated the Baptists of America 
but a little, if any, better than historians treated the Anabaptists 
of Germany, and if we are to be ashamed of them on account of 
their history, written by enemies, we must be ashamed of our- 
selves, and acknowledge that Baptists have no desirable ex- 
istence in America at the present time. A writer in the 
Christian Review says of this account — "within the brief 
compass of twenty lines, we detect eight or ten erroneous 
representations, and in the parts which are true in fact, there 
is no regard to the true proportions or proper coloring." 
Take a single statement from this American prepared account 
of Baptists in the "United States. " The Baptists follow next 
(to the Congregationalists) in the order of time (1639), and if 
we include under the appellation all who deny the validity of 
Baptism except by immersion and on the professed faith of the 



ITS ORIGIN AND HISTORY. 21 

subject, they must be regarded as the most numerous denomi- 
nation but one in the United States." If these gentlemen had 
consulted as common a book as " Mitchell's School Atlas," they 
would have seen that the associated Baptists alone, are three 
times as numerous as any other denomination, excepting the 
Methodists ; and that without reckoning several sects included 
in their estimate of Baptists. The Baptist population of the 
United States is larger than the Methodist. " Mitchell's 
School Atlas" is not a Baptist work, of course, and puts down 
the Methodist population, including six different sects, at 
4,700,000 ; and the Baptist population, including seven differ- 
ent sects, at 5,200,000. All authorities unite in making the Bap- 
tist church membership a little less than the Methodist, and 
the population a little more. 

It is supposing such historians dishonest to the last degree, 
to charge them with intentional misrepresentations so gross. 
It is the dictate of charity to attribute them to ignorance of 
Baptist history. It should be — it must be — the work of Bap- 
tists to give them the facts in so plain a manner, that they can- 
not misrepresent them for want of information. Indeed, it 
seems incredible now, that those making any pretensions t$ 
historical learning, should be ignorant of so palpable a history 
as is theirs. 

3. The argument stated. 

The Baptist church is the primitive church — that is, it origi- 
nated in the primitive church — it has ever been essentially like 
it — there has never been a time when it was not in being — it 
is now, as it was in its origin, and has been in its history in 
all ages of Christianity, essentially the same. The bond of 
union among Baptists is a scriptural faith in Christ, manifested 
in a scriptural baptism, to be followed by an adherence to all 
of Jehovah's provisions for his church. Tradition is without 
authority ^and ever has been among Baptists. It has never 
been Baptistical to require every man to be just like every other 
one, to give him a claim to be of us. It is an agreement essen- 



22 THE BAPTIST DENOMINATION. 

tially, in cardinal points, upon which we insist. A bond of 
union framed for another purpose is here as nowhere else appro- 
priate. " In essentials, unity ; in non-essentials liberty ; in all 
things charity." In this manner the Baptist church has ex- 
isted since the Saviour said, " upon this rock will I build my 
church, and the gates of hell shall not prevail against it." 



CHAPTER II. 

The probability of the truth of the position that the Baptist church is the 
primitive church, from the opinions of intelligent men, Baptists and 
others, who have paid particular attention to the subject. 1. Orchard 
— 2. Dr. Brown — 3. Prof. Duncan — 4. Drs. Ypeig and Dermont — 
5. Writers in the Christian Review. 

Such only as have paid particular attention to this subject 
are competent to express an opinion on it. The position 
may appear extravagant to some, for no other reason than that 
they have never investigated it. That we may not be deemed 
presumptuous in the position, and for the benefit of those having 
no time or facilities for such investigation, we give the follow- 
ing testimony. 

Uneducated men, especially, are indebted to the labors of 
others having had better opportunities than themselves, for 
much they believe. In the nature of things it must be so. 
Reliable testimony is therefore valuable. It is only an ex- 
change of work, for the educated are equally dependent upon 
them for other things, no less important. 

1. Rev. G-. H. Orchard published a book on this subject in 
London, in 1838. If we mistake not, others have a similar ex- 
perience with his, in the circumstances which led to his work. 
He says — " While on a visit to Somersetshire, in 1823, a min- 



ITS ORIGIN AND HISTORY. 23 

ister of the Independent persuasion panegyrized Dr. Carey, as 
the individual who raised the Baptists out of obscurity, and 
further remarked that they had no existence before the days 
of the commonwealth. The respectability and age of the 
minister, did not allow me, a young man, and unacquainted as 
I was with history, to negative his assertion only by a relieving 
hint, 'that from the days of John the Baptist until now,' I 
believed they had had an existence. I was resolved to be satis- 
fied on this subject." 

Mr. Orchard calls his book : " A concise history of foreign 
Baptists, taken from the New Testament, the first fathers, early 
writers, and historians of all ages, chronologically arranged, 
exhibiting their distinct communities, with their orders in 
various kingdoms, under several discriminative appellations from 
the establishment of Christianity to the present age," &c. In 
summing up the result of his researches, which any one must 
be satisfied on reading the book are ample, he says, "it is 
stated in the most satisfactory manner, that all Christian com- 
munities during the first three centuries were of the Baptist 
denomination in constitution and practice. In the middle of 
the third century the Novation Baptists established separate 
and independent societies, which continued until the end of the 
sixth age, when these communities were succeeded by the 
Paterines, which continued until the Beformation (1517). The 
Oriental Baptist churches, with their successors, the Pau- 
licians, continued in their purity until the tenth century, when 
they visited France, resuscitating and extending the Christian 
profession in Languedoc, where they flourished till the crusa- 
ding army scattered or drowned in blood, one million of un- 
offending professors. The Baptists in Piedmont and Germany 
are exhibited as existing under different names down to the 
Beformation. These churches, with their genuine successors, 
the Mcnnonites of Holland, are connectedly and chronologically 
detailed to the present period (1838)." We only, in addition, 
remark of this work, and the opinion of its author, no one will 



24 THE BAPTIST DENOMINATION. 

contemn either, who will examine their claim to honesty, in- 
dustry and research. 

2. Rev. J. Newton Brown, D. D., Editorial Secretary of 
the American Baptist Publication Society, and author of the 
Encyclopedia of Religious Knowledge, who has given much 
attention to church history, says : " the Baptists have no diffi- 
culty whatever in tracing up their principles and churches to 
the apostolic age. It has often been said by our enemies that 
we originated in the German city of Munster, in 1534. La- 
mentable must be the weakness and ignorance of such an as- 
sertion, come from whom it may. It were easy to recite emi- 
nent Paedobaptist historians to refute this calumny — especially 
Limbroch and Mosheim, of the last century." 

3. Rev. William Cecil Duncan, Professor of the Greek and 
Latin Languages, and Literature, in the University of Louisi- 
ana, in a recent history of the Baptists, says : " Baptists do 
not, as do most Protestant denominations, date their origin 
from the Reformation of 1520. By means of that great re- 
ligious movement, indeed, they were brought forth from com- 
parative obscurity into prominent notice, and through it a 
new and powerful impulse was given to their principles and 
practices in all those countries which had renounced allegiance 
to the Pope of Rome. They did not, however, originate with 
the Reformation ; for long before Luther lived, nay, long be- 
fore the Roman Catholic church herself was known, Baptists 
and Baptist churches existed and flourished in Europe, in 
Asia, and in Africa." 

4. Not to multiply testimony, the most remarkable and con- 
clusive is that of Dr. Ypeig, Professor of Theology at the 
University of Groningen ; and Dr. J. J. Dermont, Chaplain 
to the King of Holland. These gentlemen are not Baptists, 
but learned and pious members of the Dutch Reformed church, 
and wrote a history of Dutch Baptists at the request of their 
sovereign. Here is their testimony : 

" The Mennonites are descended from the tolerably pure 



ITS ORIGIN AND HISTORY. 25 

evangelical Waldenses, who were driven by persecution into 
various countries ; and who, during the latter part of the 
twelfth century, fled into Flanders, and into the provinces of 
Holland and Zealand, where they lived simple and exemplary 
lives — in the villages as farmers, in the towns by trades — free 
from the charge of any gross immoralities, and professing the 
most pure and simple principles, which they exemplified in a 
holy conversation. They were therefore in existence long 
before the Reformed church of the Netherlands." Again : 
" We have now seen that the Baptists, who were formerly 
called Anabaptists, and in later times Mennonites, were the 
original Waldenses ; and who have long in the history of the 
church received the honor of that origin. On this account 
the Baptists may be considered as the only Christian 
community which has stood since the days Of the Apos- 
tles ; and as a Christian society which has preserved 
pure the doctrines of the gospel through all ages. the 
perfectly correct external and internal economy of the Baptist 
denomination, tends to confirm the truth, disputed by the 
Romish church, that the Reformation brought about in the 
sixteenth century, was in the highest degree necessary ; and at 
the same time goes to refute the erroneous notion of the Cath- 
olics, that their communion is the most ancient. " 

This testimony has been styled : " a confession of the rarest 
candor/' as coming from members of anothor denomination. 
But we see not how honest men, after having carefully ex- 
amined the history of the church, could say any less. Chris- 
tians deserve no praise for admitting the truth of each other : 
they can do no less. 

5. Writers in the Christian Review. 

A writer in the Christian Review of Jan., 1855, undoubt- 
edly a Baptist, makes the following singular remark for a 
Baptist, or an ordinarily intelligent scholar : " Though Baptists, 
and attached for the time in which we live to this division of 
our Lord's followers, we must yet say that we know of no assump- 
3 



26 THE BAPTIST DENOMINATION. 

tion more arrogant, and more destitute of proper historic sup- 
port, than that which claims to be able to trace the distiuct 
and unbroken existence of a church substantially Baptist, from 
the time of the Apostles down to our own." How does this 
statement look in connection with the testimony just given ? 
We freely, however, forgive the author of it, for the rebuke of 
his position which it has called out in the October number of 
the same Review : u But if he means, what his words seem 
properly to denote, taken in their whole connection, that no 
traces can be found of churches substantially Baptist throughout 
the centuries which connect Cyprian of Carthage with Martin 
Luther — then we must be permitted to take issue with him. 
Who is he, or what is the extent of his knowledge, that he 
should be qualified to speak on such a question in the style 
of oracular authority ? Men who have gone deeper than any 
others into the investigation — for instance, Robinson of Cam- 
bridge — reached a very different conclusion. We hold in our 
possession at this moment a letter received from one of the 
most distinguished scholars of our denomination — one too 
that has filled the chair of Ecclesiastical History — who thus 
freely and forcibly expresses his views of the opinion advanced 
by the Reviewer : ' The language is exaggerated and offensive, 
and far more * arrogant' than the assumption to which it is 
applied. I can see nothing resembling arrogance in the sup- 
position that a body of Christian disciples, holding substantially 
the views of the Baptist churches of the present day, may be 
historically traced from the times of the Apostles. They may 
have taken different names, at different periods. The mere 
name amounts to little or nothing in such a historical view, 
and it is puerile to hang an objection on such a shadow. The 
thing itself would constitute the object of historical investiga- 
tion. On the ground that the Baptist churches conform sub- 
stantially in their doctrines and practice to the Apostolic 
churches' (which the Reviewer of course admits), 'we must 
either suppose that there has been a Christian people existing 



ITS ORIGIN AND HISTORY. 27 

in every age from the Apostolic to the present, characterized 
by the same doctrines and practice ; or that there were periods 
in the intervening history when Apostolic faith and practice 
had absolutely no representative on the face of the earth. Are 
we prepared to take the latter alternative ? Have there been snch 
hiatuses in the history of Christianity ? No church, no Chris- 
tian people, to uphold the standard of a pure Gospel, and bear 
witness to the truth as it is in Jesus amid a perverse and 
crooked generation? What then becomes of the Saviour's 
promise ? Reasoning a priori, we must infer, I think, that 
there must be a continuous line of witnesses for the truth, not 
only as individuals, but as organized bodies, keeping the faith 
as originally delivered to the saints, and practicing the ordi- 
nances as instituted by the great Head. It cannot then be 
* arrogant' — nay, it is a duty we owe to the truth, to go into a 
careful and thorough investigation of historical sources, to find 
out, if possible, such an uninterrupted line of witnesses.' " We 
beg leave to ask, if the " continuous line of witnesses" from the 
Apostles to the Reformation were not Baptists, what were 
they? Surely no one of the present sects having no earlier 
an origin than the Reformation, will claim them. Were they 
then Latins, Greeks, or Baptists ? 

We are now prepared to suppose it probable that the Baptist 
church can be traced directly to the primitive church. This 
testimony (which might be greatly increased) can be accounted 
for on no other supposition. 



25 THE BAPTIST DENOMINATION. 



CHAPTER III. 

The argument for the primitive character of the Baptist church from the 

Lis: .; ::" prlszi. 1. lie :r:^lz :: :ie :i::_ ::l:_r ::-:::7 ::" I ;.v :i;:n 
for the first century; testimony of the learned as to the mode and subjects 
of baptism during this period. 2. The history of baptism from tl e 

c~--.i7j in— iri v rj:zi :le riiir? -"iri 2 -_-.-- :ziz ._ : - --'-._---_.- - 
Z"-:-- Itv:.--::-:: Ill rifTf. 2jr:5r : zl~ ~ ■ '.:- :: :ir::5n : ?.-::. ?:■:-;.:: :n 
:_r eirl- :i:"-rrs It. ^ ■.-:.:: . l !_:~ : - ™ ::: ^":iir: :"ie :inr i~i 
origin of sprinkling ; the subjects of baptism ; Pedobaptist materials for 

I :.*■ :: ; " ".:.::.:::• I :. : if : _ in:'; n: ' it:.:? — \ _.-":. ".^: I he :~ ml 

- - : '. Kz ■■ . ■ i '.'..:■....:_.:._. ._: ' .. \-_ 
the time when it was introduced. 

1. The origin of the church and the history ;: baptism for 
the irs: century. u Iq those i&ya came John the 
preaching in the wilderness of Judea, saying, Repent ye. for the 
kingdom of heaven is at hand. For this is He that was spoken 
of by the prophet Isaiah, saying The voice of one crying in 
the wilderness. Prepaid ~: the ~*-ay of the Lord, and make his 
paths straight. * * * And then went out to Him Jeru- 
salem, and all Jn and all the region round about Jordan, 
and were baptized of him in Jordan, confessing their sins." 

TT^ see not how any one can deny that here we hare the 

germ of the Baptist church : and of no other. •• Then went 

out to Him Jerusalem, and all Judea, and all the region round 

: Jordan. f baptized of Him in Jordan, confessing 

>."' Here is no sprinkling; no infant baptism. 
Tisni in Jordan" is not sprinkling. I iptism of those 
nfessmg the!: : uld not hare been of infant 

Whether John's baptism was precisely Christian bar 
or not. does not affect this question. Though some differences 
may be made out beta neea the two, there h none as i: respects 
the mode and subjects of them. 

Tie >"e~ Testament embraces the first century, the last 



THE HISTORY OF BAPTISM. 29 

work of the Apostle John, bearing date, A. D. 96. He 
probably died, the last of the Apostles, four years later, 
A. D. 100. 

It is safe to assert that in the New Testament there is no 
sprinkling and no infant baptism, for the most learned Pedo- 
baptist scholars affirm it. It is suitable here, only to introduce 
a specimen of the testimony, with the remark that volumes 
are at hand for those who wish them. 

The mode of baptism in New Testament times. 

The Right Rev. Dr. Trevan, a high dignitary of the Church 
of Rome, in an argument with the Church of England, says : 
"But without going any farther, show us, my Lords, the 
validity of your baptism, 'by Scripture alone.' Jesus Christ 
there ordains that it shall be conferred, not by pouring water 
on the heads of believers, but by believers being plunged into 
the water. The word baptizo, employed by the Evangelists, 
strictly conveys this signification, as the learned are agreed." 

Rev. Mr. Love, formerly missionary to Greece, has trans- 
lated a standard work of the Greek church, in whose language 
the New Testament is written, from which we make the fol- 
lowing selections : " We say that the baptism of the Latins" 
(the Roman Catholics, which is not immersion), " is baptism 
falsely named. Observe that we do not say that we re- 
baptize the Latins ; but that we baptize them, since their 
baptism is a lie in its very name. It is not baptism at all, but 
bare sprinkling." If the New Testament contained anything 
but immersion for baptism, surely the Greeks would have dis- 
covered it ; but they have never admitted anything of the kind 
in theory or practice. 

"In a work recently re-published by C. Scribner, from the 
English edition, entitled 'Life and Epistles of St. Paul, 7 by 
Rev. W. J. Connybeare, and Rev. J. S. Howson, both min- 
isters of the Episcopal church, we find the following : ' It 
is needless to add, that baptism was (unless in exceptional 
cases) administered by immersion, the convert being plunged 
3* 



30 THE BAPTIST DENOMINATION. 

beneath the surface of the water, to represent his death 
to the life of sin, and then raised from this momentary burial 
to represent his resurrection to the life of righteousness. 
It must be a subject of regret that the general discontinuance 
of this original form of baptism (though perhaps necessary to 
our Northern climate), has rendered obscure to popular appre- 
hension some very important passages of Scripture.' The 
same authors, in a note respecting the 4th verse of Romans, 
6th chapter, say : ' This passage cannot be understood, unless 
it be borne in mind that the primitive baptism was by im- 
mersion.' They translate the 4th verse thus: 'With Him 
therefore we were buried by the baptism wherein we shared 
His death (when we sank beneath the waters : and were raised 
from under them), that even as Christ was raised up from the 
dead by the glory of the Father, so we likewise might walk 
in newness of life.' 

"In the July number of the London Quarterly Review, 
page 21, of Leonard Scott's reprint, we have the following 
statement : ' There can be no question that the original form 
of baptism — the very meaning of the word — was complete 
immersion in the deep baptismal waters ; and that for at least 
four centuries any other form was either unknown, or regarded 
as an exceptional, almost a monstrous case.' " 

There is no better scholar in the Congregational church, than 
Rev. Prof. Stewart, of the Andover Theological Seminary. Here 
is his testimony : " Bapto and baptizo, mean to dip, plunge, 
or immerge into any thing liquid. All lexicographers and 
critics of any note are agreed in this." 

The well known Rev. Dr. Chalmers, of the Presbyterian 
church, says : " The original meaning of the word baptism is 
immersion. We do not doubt that the prevalent style of the 
administration in the Apostles' days was immersion." 

The subjects of baptism in New Testament times. Infant 
baptism not in the New Testament. 

An article in the North British Review, the organ of Pres- 



THE HISTORY OF BAPTISM. 31 

byterianism in Scotland, attributed to Rev. Dr. Hanna, has 
the following : " Scripture knows nothing of the baptism of 
infants. There is absolutely not a single trace of it to be 
found in the New Testament." The same Review says : "That 
the recognized baptism of the ancient church was that of adults, 
of those whom the church only received into her fold after a 
long course of systematic, catechetical instruction, cannot in- 
deed admit of any doubt." 

Rev. Prof. Stewart says : " there are no commands, or plain 
and certain examples, in the New Testament, relative to infant 
baptism." 

Rev. Dr. Woods, of the same school of theology as Prof. 
Stewart, says : " We have no express precept or example for 
infant baptism in all our holy writings." 

Rev. Dr. Hodge, of the Princeton (Presbyterian) Theo- 
logical Seminary, says : " When Christ came, the common- 
wealth (Jewish) was abolished, and there was nothing put in 
its place. The church remained. There was no external 
covenant, nor promise of external blessings, on conditions of 
external rites and subjection. There was a spiritual society, 
with spiritual promises, on the condition of faith in Christ. In 
no part of the New Testament is any other condition of mem- 
bership in the church prescribed than that, contained in the 
answer of Philip to the eunuch who desired baptism : ' if thou 
believest with all thy heart, thou mayest. And he answered 
and said, I believe that Jesus Christ is the Son of God.' The 
church, therefore, is in its essential nature a company of 
believers." 

So much for the best possible testimony of the silence of the 
New Testament in regard to sprinkling and infant baptism, 
and consequently of the entire absence of both in the history 
of the church for the first century. It were superfluous, after 
this, for us to consume our pages with an examination of this 
period of the history of the church. These witnesses are too 
learned to be mistaken ; and too partial to Pedobaptism, to 



32 THE BAPTIST DENOMINATION. 

bear so decided testimony against it without absolute ne- 
cessity. 

If it is asked why they do not renounce the doctrines they 
declare unscriptural, we answer, that is their affair. Our work 
here is historical, not controversial. We may say, however, in 
a word, that they attempt to sustain themselves upon other 
than Scriptural grounds, which, to say the least, is an abandon- 
ment of the Protestant maxim that : " the Bible is the only 
rule of faith and practice." We cannot see, nor can we under- 
stand how they can, the difference, in principle, between 
abandoning the Bible in one thing and in all things : why they 
are not, on their own showing, encouraging disorders in the 
church ; and exposing themselves to the anathemas of Reve- 
lations xxii., 18, 19. 

2. The history of Baptism, from the first century onward 
beyond the times when Baptist churches, subsequent to the 
New Testament Baptists, arose. 

The mode of baptism during this period. 

We deem the admissions of Rev. Prof. Stewart, in relation 
to the practice of the church for centuries immediately follow- 
ing New Testament times, abundantly reliable, both on account 
of his acknowledged learning and intimacy with the works of 
the fathers, and his aversion to Baptist sentiments. Inter* 
rogated in 1832, when in his prime, by missionaries and others, 
as to the "mode of baptism in early times," he prepares and 
publishes a work on the subject. This work is republished, 
1855, by Baptists. From the eighth section of 'this edition we 
make the following selections : " In the writings of the Apos- 
tolic fathers, so called, that is, the writers of the first century, 
or at least those who lived in part during this century, 
scarcely anything of a definite nature occurs respecting baptism, 
either in a doctrinal or ritual respect. It is, indeed, frequently 
alluded to ; but this is usually in a general way only. We 
can easily gather from these allusions that the rite was 
practiced in the church; but we are not able to deteriniue, 



THE HISTORY OF BAPTISM. 33 

with precision, either the manner of the right or the stress laid 
upon it." 

It should be observed in relation to this passage, that, for the 
first century, we have better testimony than that of the Apostolic 
fathers, namely, the Apostles themselves. The New Testament 
is all we need, as far as it carries the history, which is through 
the first century. We have seen, and any one may read for 
himself, what the New Testament teaches of the first century. 

It should also be remarked of this period, and of the centu- 
ries immediately following, that there was no necessity or 
occasion for much to be said upon the mode and subjects of 
baptism, for there was but one opinion. When individuals 
and churches began to recede from the original Baptist posi- 
tion, then the remonstrances began to arise, and the testimony 
becomes most ample. 

Passing into the second century, Prof. Stewart finds in tho 
Pastor of Hermas (A. D. 116), Justin Martyr (A. D. 140), 
Tertullian (A. D. 200), ample evidence of Baptists. Of what 
he finds in Justin Martyr, he says : "lam persuaded that this 
passage, as a whole, most naturally refers to immersion ; for 
why on any other ground should the convert to be initiated 
go out to a place where there is water ? There could be no 
need of this, if mere sprinkling, or partial effusion only, was 
customary in the time of Justin." 

Of what he finds in Tertullian (A. D. 200), he says : " I do 
not see how any doubt can well remain, that in Tertullian's 
time, the practice of the African church, to say the least, must 
have been that of trine immersion." 

He then takes his reader through the works of Gregory 
Nyssen (A. D. 3Y0), and Chrysostom (A. D. 398), and 
sums the whole up in that remarkable passage : " But enough. 
It is," says Augusti, "a thing made out, namely, the ancient 
practice of immersion. So, indeed, all the writers, who have 
thoroughly investigated this subject, conclude. I know of no 
one usage of ancient times which seems to be more clearly made 



34 THE BAPTIST DENOMINATION. 

out. I cannot see how it is possible for any candid man who 
examines the subject, to deny this." 

" The passages which refer to immersion, are so numerous 
in the fathers that it would take a little volume merely to re- 
cite them." 

"F. Brenner," continues Prof. Stewart, "a Roman Catholic 
writer, has recently published a learned work, which contains 
a copious history of usages in respect to the baptismal rite, 
namely, ' Geschichtliche Danstellungder Yerrichtung der Taufe, 
etc., ISIS.' I have not seen the work; but it is spoken 
of highly, on account of the diligence and learning which the 
author has exhibited in his historical details. The result of 
them respecting the point before us I present : ' Thirteen 
hundred years was baptism generally and ordinarily performed 
by the immersion of a man under water. 

" ' In the work of John Floyer, on cold bathing, it is men- 
tioned that the English church practiced immersion down to 
the beginning of the seventeenth century, when a change to the 
method of sprinkling gradually took place.' 

" We have," continues Prof. Stewart, " collected facts enough, 
to authorize us now to come to the following general conclu- 
sion, respecting the practice of the Christian church in general, 
with regard to the mode of baptism, viz., that from the earliest 
ages of which we have any account, subsequent to the Apostolic 
age, and downward for several centuries, the churches did 
generally practice immersion." 

Chrysostom, who was made Patriarch of Constantinople in 
A. D. 398, and who died A. D. 40T, was a voluminous writer. 
By means of his writings we have a history of baptism for the 
first four centuries. Dr. Sears says of him : " Chrysostom, who 
in innumerable instances, in thirteen folio volumes, speaks of 
baptism, never alludes to sprinkling, but on the contrary de- 
fines it to be plunging into the water, and raising out of it." 
Dr. Sears also remarks : u Winer, in his lectures on Archae- 
ology, in manuscript, says effusion was first applied only to the 



THE HISTORY OP BAPTISM. 35 

sick ; but was gradually introduced for others after the seventh 
century ; and in the thirteenth became the prevailing practice 
in the west." 

We have seen that in New Testament times, the first cen- 
tury, the practice was exclusively immersion, as scholars of 
all persuasions admit. The same is true, as is generally ad- 
mitted, of the first four centuries, or Chrysostom's voluminous 
writings would have some allusion to a different custom. Now, 
according to Winer, sprinkling soon began to be introduced 
for the sick, and was confined to them until the seventh cen- 
tury, when it gradually was used for others, and in the thirteenth 
century became a common custom. The Montanist Baptists 
(See Part I., chap, iv.) arose A. D. 150. They form the second 
link in our chain of Baptists, so that if sprinkling had been 
in use in the second century, instead of not until the fourth, 
our chain would be complete. 

We may remark, in passing, upon the history of sprinkling, 
as baptism, that it originated not with Christians, but with the 
heathen. The earliest allusions to it are by the Apostolic fathers. 
" Justin Martyr says," according to Mosheim, "that it was 
an invention of demons, in imitation of the true baptism * * * 
that their votaries might also have their pretended purifica- 
tions by water." Tertullian says : "the heathens did adopt a 
religious rite, particularly in the mysteries of Apollo and 
Ceres, whose persons were baptized for their regeneration and 
pardon of their perjuries. Here we see the aim of the Devil 
imitating the things of God." In process of time, the cor- 
rupted church adopted this more convenient baptism, so called ; 
but Baptist churches have never been wanting to protest 
against it, as an unholy innovation. 

The subjects of baptism during this period. 

It is worthy of remark, that the works of Pedobaptists fur- 
nish abundant material in favor of Baptist positions. Works 
written to refute Baptist arguments furnish confirmation of 
them, just as numerous instances are on record of persons who 



36 THE BAPTIST DENOMINATION. 

have resorted to investigation to confirm Pedobaptist opinions, 
only to abandon them entirely, as in the case of Dr. Judson 
and wife, and others too numerous to mention. 

The work of Rev. Dr. Woods, Professor in the Theological 
Seminary at Andover, on infant baptism, is an illustration in 
point. In the preface to his first edition, he gives notice that 
he declines a controversy on the subject with Baptists. In the 
preface to the second edition, he refers to answers to his first, 
from different Baptists, which have induced him " to give the 
subject a new examination," in which he says: "I have re- 
quested the aid of my beloved colleague, the Rev. Prof. Stewart, 
who, as the public know, is very familiar with this kind of in- 
vestigation. In compliance with my request, he has given 
particular attention to the subject, and has carefully examined 
those passages in the Christian fathers on which the historical 
argument for infant baptism rests, together with the writings 
of Wall, Gale, Robinson and others ; and has allowed me the 
privilege of making what use I please of his notes." He says 
also : " I take pleasure in acknowledging that the strictures 
of my Baptist brethren have been of real use to me, and have 
led me to correct some mistakes, to give to some of my ex- 
pressions and arguments a more unexceptionable form, and to 
establish my positions by some new considerations." 

We claim that, under these circumstances, we have in the 
work of Dr. Woods the best thing which could be done for 
infant baptism. What then is the surprise of the reader to find 
so poor an argument, such want of connection between facts 
given and conclusions drawn, and so many direct admissions 
of the Baptist position. 

The doctor commences with a concession which is ruinous 
to his entire argument : " Whatever may have been the pre- 
cepts of Christ, or his Apostles, to those who enjoyed their 
personal instructions, it is plain that there is no express pre- 
cept respecting infant baptism in our sacred writings. The 
proof then, that infant baptism is a divine institution, must be 



THE HISTORY OF BAPTISM. 31 

made out in another way." If the "sacred writings" are 
silent on the subject, anything else is as soon thought of for 
infants as baptism. The argument, now abandoned by nume- 
rous Peclobaptist scholars, that it takes the place of circum- 
cision, is ridiculous, because there is no resemblance between 
the two. Besides, when circumcision was abolished in the 
council of the Apostles, nothing was put in its place. It 
were as reasonable, in the silence of the "sacred writings," to 
say that anything else took the place of circumcision as that 
infant baptism did; or to fasten thus upon the church any 
other dogma of Romanism. The silence of the sacred writings 
admitted, and the first age of the history of the church so 
summarily disposed of, for us, we turn with no little interest 
to our author, to see how early in subsequent times he places 
infant baptism. 

He thus disposes of Justin Martyr's testimony, who, he 
says, wrote about the middle of the second century, while he 
inconsistently claims him against his own showing : " Yet as 
the phrase ix TtaiSov, from their infancy, or childhood, may 
relate to children who have come to years of understanding, 
as well as to infants, I am satisfied, on a review of the testi- 
mony of Justin, that it cannot well be urged as conclusive in 
favor of Pedobaptism." He treats the testimony of Irenaeus 
(A. D. 118) in a similar manner. Tertullian (A. D. 206) he 
claims. With what reason it is curious to see. He quotes 
extensively from him, and because he remarks that infants 
should not be baptized, he infers that infant baptism was a 
common affair. He finds no positive evidence of it in the 
sacred writings ; or in the fathers until the time of Origen 
(A. D. 230) ; and yet, because Tertullian speaks of adult 
baptism, he infers that infant baptism was in use. We may 
well ask, could an ordinance, so called, upon which the "sacred 
writings are silent," be fastened upon the church without oppo- 
sition or controversy ? or without appearing in the writings 
of the day, until it became a common practice ? 
4 



38 THE BAPTIST DENOMINATION. 






It is sufficient to say of Dr. Woods' work, that lie does not 
profess to find positive evidence of infant baptism until lie 
gets well into the third century, namely, the time when Origen 
wrote (A. D. 230). He then has failed to show infant baptism 
an ordinance of the early church. We think Dr. Woods' 
work might well be republished by Baptists, as has Prof. 
Stewart's been. Not that they do not somewhat ably contend 
for Pedobaptism, but that their admissions are so numerous 
for our position, and their arguments of a nature abandoning 
all moral certainty for their opinions on the baptismal contro- 
versy. 

A recent work of Chevalier Bunsen leaves us nothing 
to desire in regard to the time when infant baptism was 
introduced. This gentleman is a Pedobaptist scholar and 
Christian of distinction. He was for many years Prussian 
ambassador at Rome, and now (1855) holds the same office 
at London. Bev. Dr. Chase, of Boston, who has met him in 
Borne, speaks of his Christian and literary character in high 
terms, particularly of his "ample studies in ecclesiastical 
history." Bunsen's work is entitled " Hippolytus and his 
age; or, the doctrine and practice of the Church of Borne 
under Commodus and Alexander Severus" (Boman Emperors, 
the one late in the second century, and the other early in the 
third), "and ancient and modern divinity compared." 

It is an old Greek manuscript, of a Boman Bishop, of the 
period of A. D. 198-236, in which are quoted a series of 
fifteen preceding authors. We are enabled thus to go back, 
in near proximity to the first century, where the New Testa- 
ment leaves the history of the church. Bunsen reaches the 
following conclusions from the work he publishes: "The 
church adhered rigidly to the principle (as constituting the 
true purport of the baptism ordained by Christ), that no one 
can be a member of the communion of saints but by his own 
solemn vow, made in the presence of the church. It was with 
this understanding that the candidate for baptism was im- 






THE HISTORY OF BAPTISM. 39 



mersed in water, and admitted as a brother upon his confes- 
sion of the Father, Son, and Holy Ghost." 

Hippolytus is represented by Bunsen assaying: "We, in 
our day, never defended the baptism of children. It had only 
began to be practiced (236) in some regions, unless it were an 
exception and an innovation." A reviewer, in the North 
British Review, of Bunsen's work, also a Pedobaptist, entirely 
approves of his conclusions. 

The lamented Rev. Professor Knowles, who died while 
occupying a professor's chair in the Newton Theological 
Institution, gives the following reliable history of the .origin 
of infant baptism : " Infant baptism was probably introduced 
into the church about the commencement of the third century, 
in connection with other corruptions, which even then began 
to prepare the way for popery. A superstitious idea respecting 
the necessity of baptism to salvation, led to the baptism of 
sick persons, and finally to the baptism of infants. Sponsors, 
holy water, anointing with oil, the sign of the cross, and a 
multitude of similar ceremonies, equally unauthorized by the 
Scriptures, were soon introduced. The church lost her sim- 
plicity and purity, her ministers became ambitious, and the 
darkness gradually deepened into the long and dismal night 
of papal despotism." 

Infant baptism, introduced in A. D. 230, taking Dr. 
Woods' period, which is about the period in which all critics 
agree, its course was onward. But long before this, namely, 
(A. D. 150,) the Montanists arose, who, as is shown in our 
account of them, were Baptists, and form the second link in 
the Baptist chain of history. The New Testament period 
being the first, consequently, whatever its history from this 
point, it does not affect our position, that Baptists have ever 
existed, as infant baptism has ever found in them opponents. 



40 THE BAPTIST DENOMINATION. 






CHAPTER IV. 

The argument for the primitive character of the Baptist church, from the 
history of the church, being brief sketches of history, showing the chain 
of connection from the earliest period of the Christian church until the 
present time. 1. New Testament Baptists from A. D. 1 to 100. 2. The 
Montanists from 150 to 500. 3. The Novatians from 251 to 600. 4. The 
Donatists from 311 to 750. 5. The Paulicians from 653 to 1017. 6. The 
Paterines from 330 to 1250. 7. The Waldenses from 150 to 1523; 
Luther's appearance and the rise of evangelical Pedobaptism. 8. The 
Anabaptists of Germany from 1524 to 1674. 9. The Baptists of England, 
Ac, from 100 to 1855. 10. The American Baptists from 1639 to 1855. 
11. Other Baptist sects. 

An extensive, thorough, critical work upon this subject is a 
desideratum. Our limits and plan admit of only brief sketches 
of history, which, however, we trust may be sufficient to show 
that the light of the Baptist church has never entirely gone 
out since it first appeared, when, "in thuse days came John 
the Baptist, preaching in the wilderness of Judea." 

We do not profess to find a succession of Baptist churches, 
that is to say, one church terminating in another indefinitely. 
Baptist churches are independent of each other, and may exist 
without each other's knowledge. But we do find them in being 
in all ages, the periods, so to speak, lapping over each other. 
If they have sometimes died out in one place, it has not been 
until others have sprung up, so that no period of the world, 
since the introduction of Christianity, has been without them. 

BRIEF SKETCHES OF BAPTISTS, FROM THE COMMENCEMENT OF THE 
CHRISTIAN ERA TO THE PRESENT TIME. 

1. New Testament Baptists — from A. D. 1 to 100. 

We have seen that in New Testament times, that is, the first 
century, baptism was exclusively immersion, administered only 
to believers. This is now generally admitted by the learned 



SKETCHES OF HISTORY. 41 

of our opponents, and needs no further proof than any one can 
obtain by resort to the New Testament. See also preceding 
chap, on history of baptism. 

2. Montanists— -from A. D. 150 to 500. 

The second century dawns upon the world, and in proportion 
as it recedes from New Testament times, errors in doctrine 
and practice creep into the church. According to Mosheim, 
" about the middle of the second century, Montanus, the first 
dissenter entitled to notice, undertook a mission to restore 
Christianity to its native simplicity. He was successful, his 
doctrines spreading through Asia, Africa, and some portions 
of Europe." Numerous converts to his theory were made, and 
"amongst several others of no mean rank, two opulent women." 
" This sect continued to flourish down to the fifth century, and 
the list of its members was ennobled by not a few names dis- 
tinguished both for learning and genius." 

That the Montanists were Baptists, is evident from the fact 
that Tertullian joined them, and became eminent among 
them. Neander calls him "the Montanist Tertullian;" and 
speaks of him as " assuming a more important place," in Mon- 
tanism, than its founder, on account of the superiority of his 
intellectual character. Mosheim gives Tertullian the same 
relation to Montanism as does Neander. His writings abound 
in Baptist sentiments, as we have seen in the chapter on the 
history of baptism. It is this distinguished writer who says 
of the mode of baptism in his time : " they were let down into 
the water, and dipped, between the utterance of a few words." 
When the Donatists arose (and we shall shortly see that they 
were Baptists), they were often called Montanists, from their 
resemblance to this more ancient sect. 

It should be remarked that in forming the connection be- 
tween the New Testament Baptists and the Montanists, a 
period of only fifty years is unprovided for, as the Montanists 
appear " about the middle of the second century." This is the 
only defect in the chain, if^ indeed, this can be called one. 
4* 



42 THE BAPTIST DENOMINATION. 

The Xew Testament history leaves the churches in a favorable 
condition, and fifty years is not a long period for the innova- 
tions to have reached a point requiring dissent. 

Chevalier Bunsen's work (see preceding chapter on the his- 
tory of baptism) supplies amply this slight defect. Commencing 
with the period A. D. 198, some time after Montanus arose, 
and quoting fifteen different preceding works, we are carried 
back in near proximity to the close of the first century. We 
have seen how favorable this work is to Baptist positions. It 
settles the question of the Baptist character of Christians in 
the times immediately following the Apostolic. 

3. Xovatians— from A. D. 251 to 600. 

So called from their founder, Xovatian, an Elder in the Church 
of Rome, of excellent intellectual and moral character. After 
protesting against the errors creeping into the church, he 
abandoned her and commenced a reform. The Xovatian 
churches are spoken of by the ordinary authorities as " intro- 
ducing their views into France as early as A. D. 254." They 
were planted all over the " Roman empire, and were numerous 
at Alexandria, Constantinople, and in Phrygia." Though 
greatly persecuted, the Xovatians are found in a prosperous 
condition as late as the middle of the fifth century ; and Robinson 
says, "a succession of them continued until the Reformation. " 

Were the Xovatians Baptists ? In the attack upon them 
of Pacianus, Bishop of Barcelona, (A. D. 380,) he says : " like- 
wise you say that the church is a body of men regenerated by 
water and the Holy Spirit, who have not denied the name of 
Christ, which is the temple and house of God, the pillar and 
ground of truth." When an attempt was made to harmonize 
different factions, the Xovatians stood aloof and would not 
adopt "children's baptism and communion." 

If Xovatian himself was "poured" for baptism, let it be remem- 
bered that it was on a sick bed, and was before his views had 
matured, and forms an exception to their general rule. It is 
suitable to remark here, that we do not deem it necessary to 



SKETCHES OF HISTORY. 43 

prove that in the different periods there were no exceptions 
to the general rule, though ordinarily any exception cannot be 
proved. 

As to the charge here of baptismal regeneration, it should 
be observed that Baptists are now, and ever have been accused 
of it, though more than all others repudiating the sentiment as 
unscriptural. This grows out of their insisting upon the im- 
portance of baptism in the case of every believer, and that the 
only baptism is that provided in the New Testament. But it 
is as the outward manifestation of the inward change, for they 
never baptize any until they are satisfied of their conversion. 

4. Donatists — from A. D. 311 to T50. 

Donatus appears, another witness for the truth, about A. D. 
311, and becomes the founder of a church of Christ. Jones 
remarks of them in A. D. 362 : " there was scarcely a town in 
Africa in which there were not Donatist churches." Not until 
the middle of the eighth century did the Donatists cease to exist 
as a distinct people. Here let it be borne in mind that they 
were often called Montanists. And now it is remarked : " The 
Donatists aud Novatians very nearly resemble each other in 
doctrine and discipline." Indeed they are charged by Crispin, 
a French historian, " with holding together in the following 
things : First, for purity of church members, by asserting that 
none ought to be admitted into the church but such as are 
visibly true believers and real saints ; Secondly, for purity of 
church discipline; Thirdly, for the independence of each 
church ; and Fourthly, they baptized again those whose first 
baptism they had reason to doubt. They were consequently 
termed re-baptizers, and Anabaptists." Osiander says, "our 
modern Anabaptists were the same with the Donatists of old." 
Fuller, the English church historian, asserts that " the Baptists 
in England, in his days, were the Donatists, new dipped ;" and 
Robinson declares "they were Trinitarian Anabaptists." 

It should be remarked of the Donatists, that any practice 
unbaptistical can be accounted for only as exceptions to a 



44 THE BAPTIST DENOMINATION. 

general rule. Such views as we have quoted, which numerous 
authorities ascribe to them, can only be accounted for on such 
a supposition. "We do not deny exceptions to the general rule 
among them, nor is it necessary to our position. 

5. Paulicians— from A. D. 653 to 1017. 

This sect appeared about A. D. 653, in Greece. In A. D. 
1017, they appear in Europe, at Orleans. They derived their 
name from their fondness for the writings of Paul, while they 
were ever distinguished for their adherence to the entire New 
Testament. Though persecuted by church and state, they 
became, and were for centuries, a mighty people in numbers 
and influence. 

Of the Baptist element in this people there can be no doubt. 
"It is evident," says Mosheim, ''they rejected the baptism of 
infants. They were not charged with any error concerning bap- 
tism. " "They, with the Manacheans, were Anabaptists, or 
rejectors of infant baptism/' says Dr. Allix, "and were con- 
sequently often reproached with that term." "They were 
simply scriptural in the use of the sacrament," says Milner, 
" they were orthodox in the doctrine of the Trinity, they knew 
no other mediator than the Lord Jesus Christ." 

6. Paterin.es— from A. D. 330 to 1250. 

This term means sufferers or martyrs, and was applied to a 
people appearing as early, according to Socrates, as A. D. 
330. By means of the Paterines, Dr. Allix says, the truth 
was preserved in A. D. 517. Falling and rising, as persecution 
became more or less severe, but never entirely disappearing, 
"the Paterines in the middle of the thirteenth century had ex- 
ceedingly increased. " They now disappear under the influence 
of augmenting persecution, but it is impossible for one aware 
of their self-denying, determined opposition to the dominant 
religion for so many centuries, to doubt the conclusion, to 
which so many have come, that so far from ceasing to be, they 
were simply scattered, to form churches of other names, or 
coalesce with kindred brethren. " It is highly creditable, and 



SKETCHES OF HISTORY. 45 

there are some reasons to believe, that the Paterines did con- 
tinue dispersed in Italy, till the Reformation in Germany" 
(A. D. 151 7). In confirmation of this opinion, observe that 
Reiner says of them, A. D. 1245-50, less than three hundred 
years before that Reformation broke out : " they had four 
thousand members in the perfect class ; but those called 
disciples were an innumerable multitude. " "And notwith- 
standing the persecutions to which they were exposed, they 
maintained themselves in Italy, and kept up a regular corres- 
pondence with their brethren in other countries. They had 
public schools, where their sons were educated, and these were 
supported by contributions from churches of the same faith in 
Bohemiah and Poland." It is incredible that such a people 
could cease to be in less than three hundred years, and no 
doubt they disappear in other churches, of the same faith and 
order. 

The only question to be settled in relation to the Paterines, 
is, were they Baptists ? I have only space to quote of their 
sentiments extracts of what relates to this topic. " They said 
a Christian church ought to consist of only good people." 
"That faith alone could save a man." "The church ought 
not to persecute. 11 "The Catholics of . those times immersed, 
hence the Paterines made no complaint of the action of bap- 
tism, but they objected vehemently against the baptism of 
infants." 

1. The Waldenses— from A. D. 150 to 1533. 

We now approach the time of the Reformation, A. D. 
15 IT, when the Waldenses were in being in great numbers. 
D'Aughbigne, in his account of the state of religion just prior 
to the Reformation, remarks : " The Waldenses, far superior 
to the Mystics in purity of doctrine, compose a long line of 
witnesses for the truth. Men more unfettered than the rest of 
the church, seem from the most distant times to have inhabited 
the summits of the Piedmontese Alps. Their number was 
augmented, and their doctrine purified by the discipline of 



46 THE BAPTIST DENOMINATION. 

Yaldo. From their mountain heights they protested during a 
long series of ages against the superstitions of Rome." 

Four things seem settled in regard to the Waldenses. 
First, they derive their name from their valleys. Second, they 
existed in early times, long before some of the churches we 
have named rose. Third, they rejected sprinkling and infant 
baptism until Luther's appearance. And fourth, that shortly 
after that important event, many of these churches were 
tmerged in the Lutheran church. 

We come now to the rise of evangelical Pedobaptism, and 
Luther's appearance. Thus far sprinkling and infant baptism, 
as far as any considerable organization for them is concerned, 
have been confined to the Roman Catholic church, and 
Baptists have had only to contend with those unscriptural in 
numerous other particulars. From this point they have had 
earnestly to contend for the faith once delivered to the saints, 
not only with this ancient and formidable enemy of the truth, 
but with others. 

It is a curious, and at the same time serious task, to trace 
the rise of evangelical Pedobaptism. Luther seems at first to 
have appreciated the Baptists, who appeared in great numbers 
simultaneously, when the good news of his appearance and 
success became known. . He seems, at first, to have embraced 
their views of baptism. It is said that Muncer was at one 
time called, on account of the attachment between them, 
Luther's Absalom. Luther's translation of the New Testa- 
ment, gave to the Baptists great hope, as may well be sup- 
posed, when it is remarked that he translated Matt, iii., 1 : 
■"In those days came John the dipper." " It ■cannot," said 
Luther, "be proved by the Scripture, that infant baptism was 
instituted by Christ, or began by the first Christians after the 
Apostles." 

But quite early in his Christian career, he decides against 
Baptists ; and, singular enough, is left to persecute them. 
What was the cause of this change in his policy, which has 



SKETCHES OF HISTORY. 4T 

resulted in so serious consequences ? I have given this ques- 
tion all the attention I am able to, and must concur in the 
opinion of others, to whom, I presume, it was as painful as to 
myself, that Luther's ambition to be the originator and leader 
of the Reformation was the cause. The transition is soon 
told : " When the news reached Luther of Carolstadt re-bap- 
tizing ; that Muncer had won the hearts of the people ; and 
that the Reformation was going on in his absence ; he, on the 
6th of March, 1522, flew like lightning from his confinement, 
at the hazard of his life, and without the advice of his patron, 
to put a stop to Carolstadt's proceedings. On his return 
to Wittemburg, he banished Carolstadt, Pelargus, More, 
Dydymus, and others, and only received Melancthon again." 
In confirmation of this view of Luther, see Maclean in 
Mosheim, Ivimy, Bobinson, Neal, M'Crie's Italy, &c. But 
charity forbids us to linger about this frailty of a truly great 
and good man. 

8. German Anabaptists — from 1524 to 1614. 

"We have now," to use the language of Benedict, in rela- 
tion to this people, " arrived at a wide, open, and interesting 
field, so far as the history of Baptists is concerned, where we 
shall not have to feel our way amidst the obscure and equivo- 
cal statements of both friends and foes ; we have now entered 
the land of the ancient dippers, who may justly claim their 
descent from the Waldenses, Wicklififites, Hussites, Henrecians, 
Petrobrussians, and other ancient sects ; and to the country 
where the old and perpetually repudiated name of Anabap- 
tists was applied to our brethren in early times, where their 
sufferings were long and severe, and their triumphs were dis- 
tinguished; and from which they have at different times 
swarmed out in multitudes into all the surrounding nations." 

It is of the German Anabaptists that Mosheim says: "The 
true origin of that sect which acquired the denomination of 
Anabaptists, by their administering anew the rite of baptism 
to those who came over to their communion, and derived that 



48 THE BAPTIST DENOMINATION. 

of Mennonites from the famous man to whom they owe the 
greatest part of their present felicity, is hid in the remote 
depth of antiquity, and is, of consequence, extremely difficult 
to be ascertained. This uncertainty will not appear surprising 
when it is considered that this sect started up all of a sudden, 
in several countries, at the same point of time, under leaders 
of different talents and different intentions ; and at the very- 
period when the first contests of the Reformers with the 
Roman pontiffs, drew the attention of the world, and employed 
the pens of the learned, in such a manner as to render all 
other objects and incidents almost matters of indifference." 

This testimony of the "great historian," Mosheim, who was 
not a Baptist, is valuable in establishing the antiquity of the 
German Baptists, and their number at the time of the Reforma- 
tion. So far from its being true that they originated in the 
Reformation, they existed at the time in great numbers, in 
numerous localities, and were only emboldened by what the 
Reformers were permitted to accomplish, to recommence with 
new energy the contest for the faith once delivered to the saints. 
They suffered incredible hardships during the Reformation, 
being persecuted for their sentiments by fines, imprisonment, 
banishment, and death itself. Would that the Reformers were 
innocent in relation to this matter ; but truth requires us to say, 
that they were anything but " fathers" to the Baptists, ever 
contending against their peculiarities, and attempting to crush 
by the strong arm of persecution, what they could not by 
argument. But "the blood of the martyrs was the seed of 
the church." 

Mr. Benedict says : "I have followed the history of the 
German Anabaptists from 1524 till towards the close of the 
seventeenth century, a period of about one hundred and fifty 
years — have noticed every kind of impeachment which was 
brought against them by their enemies, and am happy in 
being able to state that they were never accused of any per- 
sonal misconduct. They continually challenged their accusers 



SKETCHES OF HISTORY. 49 

for proof of any thing immoral or injurious in their conduct, 
but nothing of the kind was ever attempted." 

It should be remarked of the Anabaptists of this period, 
that they suffered greatly from the application of the term to 
all kinds of dissenters. Men were called Anabaptists, for the 
reason that they opposed the prevailing faith, often when they 
bore little resemblance to the genuine party, to whom the 
term was applied. The affair at Munster, for instance, has 
been charged to the Anabaptists, when the fact is, that it 
originated with " one Bernard Rotman, a Pedobaptist minis- 
ter, of the Lutheran persuasion." Some real Anabaptists, 
undoubtedly, ultimately had a part in this fanatical affair, and 
" this conduct of a handful of Anabaptists, with others, drew 
upon the whole body" odium. "Casiander, a papist, declares 
that many Anabaptists in Germany did resist and oppose the 
opinions and practices of those at Munster." 

In a similar manner, undoubtedly, we may account for the 
fact, for fact it is, that there were those " in the period of the 
Reformation," who did not immerse in their rebaptisms. But 
that the genuine Anabaptists did immerse, is too obvious a 
historical fact to admit of dispute. 

The Anabaptists were numerous prior to and during the 
time of Luther. Mosheim says of them, in A. D. 1536: 
" An innumerable multitude of Baptists preferred death in its 
worst forms, to a retraction of their sentiments." They came 
out of the persecution of that period multiplied and strength- 
ened in numerous countries. In A. D. 1540, it is said : 
" Shoals of Baptists who had hitherto resided in Germany, 
now left their native country, and passed into Holland and 
the Netherlands, to enjoy their religious privileges." In A. D. 
1G06, " Some of the Mennonites," as the Anabaptists were 
sometimes called, "introduced pouring, and pleaded that it 
virtually contained baptism, while the greater part retained 
dipping and were called immergenten." Whatever, in line, 
may be said of this people as to their sentiments^ character, 
5 



5J THE BAPTIST DENOMINATION. 

and ultimate deterioration, they constitute an important link 
in the Baptist chain, reaching far into the past and into the 
future beyond the history of Baptists now existing in different 
countries. 

We have now traced the Baptists through the period of the 
Reformation. It remains for us, in leaving the period thus 
comprehended, to remark, first, that it is not claimed that the 
churches considered, were in every particular like the Baptist 
churches of the present time. It is sufficient that they were 
evangelical, and distinguished for their mode and subjects of 
baptism, as are Baptists now. Second, it may be remarked, 
that, while they undoubtedly had peculiarities which cannot 
be defended, they had more excellencies ; and are indebted for 
many of the extravagances attributed to them to the misrepre- 
sentations of enemies. Third, it is impossible to study their 
character without admiring it, and feeling assured that they 
were instrumentally the preservers of the church of Christ, 
through its long, dark night. 

9. Baptists of England, Wales, Scotland and Ireland — 
from A. D. 100 to 1855. 

Our brethren in England, in their "Jubilee Memorial," say: 
"England undoubtedly received the Gospel in the days of the 
Apostles ; and its ecclesiastical history plainly proves that 
thousands were baptized according to the primitive model. 
About the same time, or soon after, Wales was visited by 
Christian teachers ; and when Austin visited this country, 
about the A. D. 600, he found a society of Christians at 
Bangor, consisting of twenty-one hundred, who were after- 
wards destroyed at the command of the Pope, because they 
would not baptize infants." According to Ivimy, Crosby, 
and Dutch Martyrology, as early as A. D. 15T5, a company 
of German Anabaptists, flying from persecution, had settled 
in London, to experience the same treatment as at home. An 
article attributed to Rev. Dr. Williams, has the following item 
of English Baptist history : "to the Baptists then, the age of 



SKETCHES OF HISTORY. 51 

Baxter" (A. D. 1615-1691) "is a memorable one. The 
period of the Commonwealth and the Protectorate was the 
season in which our distinguished sentiments became the 
property of the people. Through many years, they had been 
held in deep retirement, and at the peril of their lives ; now 
they began rapidly working their way, and openly into the 
masses of society." It is sufficient to add, that of the present 
Baptist churches in England, at least seven of them date back 
to the period to which Dr. Williams alludes. They are, 1. 
Little Prescot St. Ch., constituted 1633 ; 2. Devonshire Square, 
1638; 3. Red Cross St., 1644; 4. Commercial Road, 1657; 5. 
Milford, 1664 ; 6. Little Wild St., 1691 ; T. Maze Pond, 
1692. This brings their history down to the present time. It 
is sufficient to remark of Wales, Scotland, and Ireland, on 
account of their proximity and connection with England, that 
from early times until now, they have had their Baptist 
churches. 

10. American Baptists — from A. D. 1639 to 1855. 

The oldest Baptist church in Britain, continuing to the 
present time, bears date A. D. 1633. The two oldest Baptist 
churches in the United States, namely, first Providence and 
first Newport, R. I., who still dispute the honor of being the 
older, bear date, the former A. D. 1639, and the latter A. D. 
1644. The chain of Baptist history thus crosses the Atlantic 
ocean, connecting the two countries. 

The first permanent settlement of the Pilgrim Fathers was 
in Plymouth, Mass., A. D. 1620, about nineteen years before 
the two oldest Baptist churches still existing were constituted. 
During this period, Baptists appeared in Massachusetts, deny- 
ing the union of church and state, and infant baptism, to suffer 
reproach, which they bore with Christian patience and firm- 
ness, their opponents becoming more and more bold. Roger 
Williams flies from Salem, persecuted by the Pilgrim Fathers, 
and after a short sojourn with the Indians in their native 
forest, founds the State of Rhode Island and the City of 



52 THE BAPTIST DENOMINATION. 

Providence, A. D. 1636. He was accused before leaving 
Salem, of "preaching doctrines tending to Anabaptistry." 
He was then a Presbyterian, and pastor of a Presbyterian 
church. In March, 1638-9, he was baptized, and was honored 
with being the apostle of the Baptists in America. As 
Baptist sentiments have ever been wont to, from the days of 
John the Baptist, so in America they prevailed in spite of 
oppressive persecution. In the following order they appear 
in the different United States. Rhode Island, 1638-56; 
Massachusetts, 1663-6; Pennsylvania, 1711-46; New Jersey, 
1712-47 ; New York, 1724-48; Connecticut, 1726-50; South 
Carolina, 1738-45; and thus onward to the present time. 

The progress of regular Baptists in the United States is 
on this wise : "In 1792 there were 70,017 communicants; in 
1812, 189,345 ; in 1832, 384,859 ; in 1852, 770,839. In 1853, 
there were of regular Baptists in the United States, 500 
associations; 10,131 churches; 6,475 ordained ministers; 
60,820 baptisms in the year; 808,754 communicants; 45 
Baptist periodicals ; 25 colleges ; 10 theological institutions; 
and 8 national missionary associations." Our church then has 
existed since the dawn of the Christian era ; and is still in all 
the vigor of youth. Though she has had to contend through 
poverty and reproach, with every kind of enemy, she has never 
yielded to despondency ; and promises now, more than at any 
period of her history, to stand and nourish, until time shall be 
no more. 

Undoubtedly, the Baptist church may be traced, for the 
most part, by other channels, from the commencement up to 
the time of the Anabaptists. We have selected this channel, 
because on the whole we have preferred it, and not because it 
is the only one. Orchard's is somewhat different from ours, 
but I presume not easily shown incorrect. We only ask that 
those who doubt the correctness of this channel will examine 
the subject and show us where we are wrong. 

11. There are several minor sects of Baptists having no 



IDENTITY WITH THE PRIMITIVE CHURCH. 53 

more connection with the regular Baptists than have denomi- 
nations not bearing the name. They harmonize with the 
regular Baptists in baptism, and most of them are evangelical, 
and like other denominations hold several doctrines in common 
with them. They all have peculiarities of which the regular 
Baptists do not partake. The more important of these are 
the Sabbatarians or Seventh-day Baptists ; the General Bap- 
tists of England and the Free-will Baptists of America ; the 
Six principle Baptists; the German Baptists or Tunkers 
(Dippers) ; the Church of God Baptists ; the Mennonite 
Baptists ; the Disciples or Campbelite Baptists ; and the Old 
School or Anti-Mission or Anti-Effort Baptists. All of these, 
excepting the two last, have a very early origin, and all of 
them have members of good character. Their names generally 
designate their peculiarities. They all belong, in some sense, 
to the great Baptist family ; and it is by no means improbable, 
will some day be merged in "the Baptist denomination." The 
reader is referred to the statistics of churches, in the latter 
part of this book, for the present condition of these different 
sects. 



CHAPTER V. 

Tho argument for the primitive character of the Baptist church from its 
identity with the primitive church ; the identity wanting in the case of the 
Roman Catholic, the Greek, and the Protestant churches. 1. If the Baptist 
church is tho primitive church, there should be an identity, and there is. 
2. There is none between the Roman Catholic and primitive church; 
D'Aubigno on tho rise and fall of Romanism; Gavazzi's demolition of 
Romanism. 3. Tho Greek church originating in tho Roman. 4. Church 
of England no claim to primitive resomblanco. 5. The other evangolical 
churches primitive only in part. 

1. If the foregoing testimony is reliable, their should be a 
sameness between the primitive church and the Baptist church, 
5* 



54 THE BAPTIST DENOMINATION. 

in fundamental points. It is not to be supposed that Jehovah 
gave the world a church, which in process of time was to be 
so changed by men, as to bear but little resemblance to its 
former self. Churches, therefore, now fundamentally unlike 
the Apostolic, either never were like it, or have departed from 
the Divine model, and which is their greater condemnation it 
may be difficult to tell ; but either supposition must condemn 
them with thinking persons. 

2. It is unaccountable presumption for the Roman Catholic 
church to claim any resemblance to the Apostolic church, for 
it has none. If it commenced in the original church at Home, 
it very soon degenerated into its present worldly form. The 
following from D'Aubigne's history of the Reformation, is 
probably a reliable account of the rise and fall of the church 
of Rome: 

" Paul of Tarsus, one of the greatest Apostles of the new 
religion, had arrived at Rome, the capital of the empire, and 
of the world, preaching in bondage the salvation which cometh 
from God. A church was formed beside the throne of the 
Cassars. Composed at first of a few converted Jews, and 
Greeks, and Roman citizens, it was rendered famous by the 
teaching and the death of the Apostle of the Gentiles. For a 
time it shone out brightly as a beacon upon a hill. Its faith 
was everywhere celebrated, but ere long it declined from its 
primitive condition. It was by small beginnings that both 
imperial and Christian Rome advanced to the usurped do- 
minion of the world. 

" If Rome is the queen of cities, why should not her pastor be 
the king of bishops ? Why should not the Roman church be 
the mother of Christendom ? Why should not all nations be 
her children, and her authority their sovereign law ? It was 
easy for the ambitious heart of man to reason thus. Ambitious 
Rome did so. Thus when Pagan Rome fell, she bequeathed 
to the humble ministers of the God of peace, sitting in the 



IDENTITY WITH THE PRIMITIVE CHURCH. 55 

midst of her ruins, the proud titles which her invincible sword 
had won from the nations of the earth. 

" No sooner was the erroneous notion of the necessity for 
a visible unity of the church established, than another ap- 
peared — the necessity of an outward representation of that 
union. Although we find no traces in the Gospel of Peter's 
superiority over the other Apostles, although the very idea of 
a primacy is opposed to the fraternal relations which united 
the brethren, and even to the spirit of the Gospel dispensation, 
which, on the contrary, requires all the children of the Father, 
to 'minister one to another/ acknowledging only one teacher 
and one master ; although Christ had strongly rebuked his 
disciples whenever ambitious desires of pre-eminence were 
conceived in their carnal hearts ; the primacy of St. Peter 
was invented and supported by texts wrongly interpreted ; and 
men next acknowledged in this Apostle, and in his self-styled 
successors at Rome, the visible representatives of visible 
unity — the heads of the universal church. 

" New and more powerful friends than all the rest soon came 
to her assistance. Ignorance and superstition took possession 
of the church, and delivered it, fettered and blindfold, into the 
hands of Rome." 

I will also quote on this subject the eloquent Italian con- 
vert from Romanism, Gavazzi, who, in a few burning sentences, 
places in its true light the claim of Romanism to Apostolic 
origin or resemblance : 

" Christianity was founded by Christ ; it was then a simple, 
pure, spiritual church. After some centuries it received the 
patronage of emperors ; then it was corrupted into a haughty, 
material, and profane system. Constantine, emperor of Rome, 
a Pagan, embraced Christianity ; other emperors countenanced 
and adopted it, and became its guardians — a bad guardian- 
ship ; for, warped by their political aims, they sought to please 
Christian and Pagan ; the priests of the faith, warped by pri- 
vate aims, were content to ulease the emperors ; an evil con- 



56 THE BAPTIST DENOMINATION. 

tiguity resulted in an incongruous, absurd, profane medley ; 
and Paganism, wedded to a vitiated, debased, false Christianity, 
became the parent of the church of Rome. Almost all the 
forms of Paganism are found in the Roman church. The 
Pagans had their Pontifex Maximus, Rome has her supreme 
pontiff ; Paganism had its purgatory with material fire, Rome 
has the same ; Paganism had expiations for the dead, so has 
Rome ; Paganism had its vestal virgins, Rome has her nuns ; 
Paganism had its processions and sacred images, Rome 
abounds in hers ; Paganism had its penates, Rome has her 
peculiar saints ; Paganism had its sanctuaries, holy water 
pilgrimages, votive tables, and Rome has all these too ; Pagan- 
ism had the perpetual fire of vesta, and Rome has the perpetual 
sacrifice of the mass. The sacrifice of the mass, then, is an 
inheritance from the heathen. The word of God is expressly 
contrary to it. 

" Is that which Catholics believe and practice, founded on 
the Holy Scriptures ? No ! I have looked into history, and 
I can point to the date when errors were introduced into the 
Roman church ; intruded upon the true church of Christ ; 
masses, transubstantiation, infallibility, purgatory, absolution, 
indulgences, worship of images, relics of saints, invocation of 
saints, works of supererogation, celibacy of the clergy, monas- 
teries, church processions, holy water and holy wafers, are all 
found in history — none of them in the Bible — and therefore 
does the Pope prohibit the reading of the Bible. More and 
more : such a system of Pagan and coarse intrusions, which 
is called the spiritual power, is supported by another iron, 
muddy machinery, called the temporal power, which both 
constitute that sacred political drama, called the Romish 
church. And both are unscriptural and anti-scriptural. " 

It is a waste of time to prove any farther, the absence of all 
identity between the Roman Catholic and the Christian church. 
Not only has the former all Gavazzi names, and much more, 
which the latter never had, but she is wanting in numerous in- 



IDENTITY WITH THE PRIMITIVE CHURCH. 5T 

ternal and external vitalities which characterize the churci 
of Christ. 

It is not denied that the church of Rome has had individual 
members of a high order of piety ; but these have been too 
few to characterize her; and even these have been so unlike 
primitive Christians, as to be able to live and die in a church 
claiming to be the only church of Christ; and yet not only 
wanting in, but denying most of the inward and outward cha- 
racteristics of that church. 

3. The Greek church is in a similar condemnation, in respect 
to any identity with the primitive church. It has its origin in 
the political partition of the Roman empire into the Oriental 
or Greek, and the Occidental or Latin, in A. D. 381. The 
formal separation of the church did not take place until A. D. 
482. The Greek church, originating in the Roman Catholic, 
and superior to it in some particulars, yet too greatly re- 
sembles it to give it any considerable preference. Its liturgy, 
its tradition, its confession and penance, its extreme unction, 
its superstition, its abandonment of spirituality in outward 
forms, and its connection with the state, &c, &c, annihilate 
any claim it may make to identity with the church of Christ. 

4. Of the Protestant churches, that of England claims 
identity with the primitive churches with least reason. Where 
in the New Testament, the history of the primitive church, do 
we find the alliance between the church and state which exists 
between the church of England and the crown ? Nowhere. On 
the contrary, the New Testament directly prohibits that alliance 
in such passages as: "My kingdom is not of this world." 
Where in the New Testament do we find anything like the 
superior order of clergy ; and the worldly secular character 
of the clergy, of the church of England ? Nowhere ; while the 
entire system is annihilated by such passages as: "Be ye 
not called Rabbi, for one is your Master even Christ, and all 
ye are brethren." Where in the New Testament is there any- 
thing approaching the liturgy of the church of England, her 



58 THE BAPTIST DENOMINATION. 

forms and prayers for public worship ? Nowhere ; for remark- 
able is the simplicity of the Divine plan ; and the only defence 
of the Episcopal is, that it is an improvement of the Divine, 
which is as insulting to God as it is contrary to fact. The 
principal difference between the Roman and Greek church, 
and the English church, in this respect, is, that the latter has 
not carried so far the innovations ; but far enough to destroy 
its claim to resemblance to the church of Christ. 

5. The position of the other evangelical churches is very 
different from that of the church of England. Though they 
have all rejected the primitive form and subjects of baptism, 
they acknowledge and imitate its simplicity of worship, and its 
spiritual character. They all agree with the Baptist church 
in the following great doctrines of Christianity : " Man's native 
sinfulness — the purity and obligation of the law of God — the 
true and proper divinity of our Lord Jesus Christ — the neces- 
sity and reality of His atonement and sacrifice — the efficiency 
of the Holy Spirit in the work of renovation — the free and full 
offers of the Gospel, and the duty of man to accept it — the 
necessity of personal holiness, and a state of rewards and pun- 
ishments beyond the grave." 

On this account the evangelical churches are considered, in 
a general sense, the church of Christ. Nevertheless, excepting 
the Baptist church, they all differ essentially from the primitive 
church, in the subjects and mode of baptism ; and, therefore, 
cannot claim the same identity with that church. 

We claim for the Baptist church a remarkable identity with 
the primitive. "We ask for the difference between the two. 
We place the New Testament in the hands of those who doubt, 
and invite a comparison. Nor is this boasting, if our claims 
are well founded. The language of Baptists is that of Paul : 
" God forbid that I should glory, save in the cross of our Lord 
Jesus Christ." We claim not perfection of spirit, but of laws. 
The primitive church was imperfect in spirit. All churches 
are Imperfection is stamped upon everything in this world 







IDENTITY WITH THE PRIMITIVE CHURCH. 59 

We claim, however, what other churches have in harmony 
with the primitive ; and in addition what others have not, the 
primitive subjects and mode of baptism. 

We refer our readers to the chapters in this book upon the 
different topics for the evidence of the correctness of our posi- 
tion, with the remark, that, admitting its correctness, there can 
be no doubt as to the origin of the Baptist church. Let none, 
however, imagine that we have nothing to attain. The 
spirituality of all is greatly beneath what it should be. It is 
due to the Saviour, to the church, to the world, that we "grow 
in grace, and in the knowledge of our Lord and Saviour Jesus 
Christ." O how sadly deficient are Christians in these respects, 
and how it becomes them to " covet earnestly the best gifts," 
and still " behold a more excellent way," than that to which 
they have attained I Particularly is this obligatory upon Bap- 
tists, claiming such identity with the primitive church. 



PAET II. 

DOCTRINES AND ORDINANCES OF THE BAPTIST CHURCH. 

Reader ! pass not over this part of our book, on the ground that it is no- 
thing new. We admit your plea; but deny that on this account you should 
pass it entirely, or with a hasty perusal. You should be familiar with the 
doctrines and ordinances of the church, particularly of your own church, 
what they are and the reasons for them. Are you familiar with them ? Could 
you teach to others, or give even a moderate account of them ? Unless you 
are better informed than the masses of even church members, you must ac- 
knowledge your deficiency in this important matter. Here are the doctrines 
and ordinances of the church, and the reasons for them, in a convenient, 
condensed form. Read and reflect. 



CHAPTER I. 

Articles of Faith. 1. Harmony in the midst of variety. 2. Articles of Faith, 
with proof texts. 3. Church Covenant. 

1. Baptist churches generally have their articles of faith, 
being a compendium of their belief, with proof passages. In 
addition to the insertion of a copy of these in this chapter, 
I shall insert able articles upon their distinguishing pecu- 
liarities. 

It is remarkable that so great harmony should prevail on so 
many topics, among the multitudinous churches of the denomi- 
nation in their articles of faith, when it is remembered that the 
churches are independent of each other. Rev. Dr. Church, 
one of the editors of the New York Chronicle, says : 
(60) 



ARTICLES OF FAITH. 61 

11 Henry B. Dawson, Esq., Secretary of the Baptist Historical 
Society of this city, is in possession of a Confession of Faith, 
which was drawn up and subscribed to by the members of 
seven Baptist churches in London, more than two hundred 
years ago. It is the oldest document of the kind in the 
English language, not excepting the one found in Dr. NeaPs 
historical work from Crosby's. It consists of an interesting 
preface, and fifty-two articles, to all of which we can subscribe 
as heartily as to any document, of the same length, ancient or 
modern. In fact, we have seen nothing, in our estimation, that 
equals the articles on the independence of our churches, the 
ordinance of baptism, the officers of churches, and discipline 
of members." 

The principal difference in Baptist Articles of Faith, is in 
the phraseology or style of them, not in the doctrines. In 
some of the older ones obnoxious terms are used, without any 
gain to the sentiment it is designed to express. This might 
have been intentional, for it must be confessed that our fathers 
were not anxious to conciliate a giddy world, by endeavoring 
to make the truth palatable to the human heart. They may 
have carried this feeling too far. We may carry the opposite 
one too far. The true ground is, as usual, the medium. The 
great effort should be to give the mind of the Holy Spirit, as 
nearly as possible. 

The harmony among the Baptists on these points, can only 
be accounted for in that with them the only rule of faith and 
practice is the Bible. As they all resort to the same source 
of knowledge, they harmonize in a most remarkable manner. 
Almost every church has its Articles of Faith, differing in 
numerous unessential particulars, but agreeing in substance. 

2. Among the numerous Confessions of Faith in use in tho 
denomination, we have been not a little perplexed iu making a 
selection. We have finally decided to adopt that prepared by 
Rev. J. Newton Brown, D. D., Editorial Secretary of the 
American Baptist Publication Society. These articles of 
6 



62 THE BAPTIST DENOMINATION. 

faith were prepared several years ago, and are now in very 
general use. 

DECLARATION OP FAITH. 

I. Of the Scriptures. — We believe that the Holy Bible 
was written by men divinely inspired, and is a perfect treasure 
of heavenly instruction ;* that it has God for its author, salva- 
tion for its end, 2 and truth without any mixture of error for 
its matter ; 3 that it reveals the principles by which God will 
judge us ; 4 and therefore is, and shall remain to the end of 
the world, the true centre of Christian union, 5 and the supreme 
standard by which all human conduct, creeds, and opinions 
should be tried. 6 

Places in the Bible where taught. 

1 2 Tim. iii. 16, 17. All scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for instruction in righteous- 
ness; that the man of God maybe perfect, thoroughly furnished unto all 
good works. Also, 2 Pet. i. 21. 2 Sam. xxiii. 2. Acts i. 16; iii. 21. John 
x. 35. Luke xvi. 29-31. Ps. cxix. 111. Rom. iii. 1, 2. 

2 2 Tim. iii. 15. Able to make thee wise unto salvation. Also, 1 Pet. L 
10-12. Acts xi. 14. Rom. i. 16. Mark xvi. 16. John v. 38-39. 

3 Proverbs xxx. 5, 6. Every word of God is pure. — Add thou not unto his 
words, lest he reprove thee, and thou be found a liar. Also, John xvii. 17. 
Rev. xxii. 18, 19. Rom. iii. 4. 

* Rom. ii. 12. As many as have sinned in the law, shall be judged by the 
law. John xii. 47, 48. If any man hear my words — the word that I have 
spoken, the same shall judge him in the last day. Also, 1 Cor. iv. 3, 4. 
Luke x. 10-16. xii. 47, 48. 

5 Phil. iii. 16. Let us walk by the same rule; let us mind the same thing. 
Also Epbes. iv. 3-6. Phil. ii. 1, 2. 1 Cor. i. 10. 1 Pet. iv. 11. 

8 1 John iv. 1. Beloved, believe not every spirit, but try the spirits whether 
they are of God. Isaiah viii. 20. To the law and to the testimony; if they 
speak not according to this word, it is because there is no light in them. 1 
Thess. v. 21. Prove all things. 2 Cor. xiii. 5. Prove your own selves. 
Also, Acts xvii. 11. 1 John iv. 6. Jude 3d. v. Ephes. vi. 17. Ps. cxix. 
59, 60. Phil. i. 9-11. 

II. Of the true God. — We believe that there is one, and 
only one, living and true God, an infinite, intelligent Spirit, 
whose name is Jehovah, the Maker and Supreme Ruler of 
Heaven and Earth; 1 inexpressibly glorious in holiness, 2 and 
worthy of all possible honor, confidence and love ; 3 that in 
the unity of the Godhead there are three persons, the Father, 
the Son, and the Holy Ghost ; 4 equal in every divine perfection, 5 






ARTICLES OF FAITH. 63 

and executing distinct but harmonious offices in the great 
work of redemption. 6 

Places in the Bible where taught. 

John iv. 24. God is a spirit. Ps. cxlvii. 5. His understanding is infi- 
nite. Ps. lxxxiii. 18. Thou whose name alone is JEHOVAH, art the Most 
High over all the earth. Heb. iii. 4. Rom. i. 20. Jer. x. 10. 

2 Ex. xv. 11. Who is like unto Thee — glorious in holiness ? Isa. vi. 3. 
1 Pet. i. 15, 16. Rev. iv. 6-8. 

3 Mark xii. 30. Thou shalt love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind, and with all thy strength. Rev. iv. 
11. Thou art worthy, Lord, to receive glory, and honor, and power : for 
thou hast created all things, and for thy pleasure they are and were created. 
Matt, x. 37. Jer. ii. 12, 13. 

4 Matt, xxviii. 19. Go ye therefore and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of the Holy Ghost. John xv. 
26. When the comforter is come, whom I will send you from the Father, 
even the Spirit of Truth, which proceedeth from the Father, he shall testify 
of me. 1 Cor. xii. 4-6. 1 John v. 7. 

5 John x. 30. I and my Father are one. John v. 17 ; xiv. 23 ; xvii. 5, 10. 
Acts v. 3, 4. 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 

6 Ephes. ii. 18. For through Him [the Son] we both have an access by one 
Spirit unto the Father. 2 Cor. xiii. 14. The grace of our Lord Jesus Christ, 
and the love of God, and the communion of the Holy Ghost, be with you all. 
Rev. i. 4, 5. Comp. ii. 7. 

III. Of the Pall of Man. — We believe that man was 
created in holiness, under the law of his Maker; 1 but by 
voluntary transgression fell from that holy and happy state f 
in consequence of which all mankind are now sinners, 3 not by 
constraint but choice ; 4 being by nature utterly void of that 
holiness required by the law of God, positively inclined to 
evil ; and therefore under just condemnation to eternal ruin, 5 
without defence or excuse. 6 

Places in the Bible where taught. 

1 Gen. i. 27. God created man in his own imago. Gen. i. 31. And God 
saw everything that he had made, and behold, it was very good. Eccles. vii. 
29. Acts xvii. 26. Gen. ii. 16. 

a Gen. iii. 6-24. And when the woman saw that the tree was good for 
food, and that it was pleasant to the eyes, and a tree to be desired to make 
one wise; she took of the fruit thereof, and did eat; and gave also unto hor 
husband with her, and he did oat. — Therefore the Lord God drovo out the 
man ; and he placed at the east of tho gardon of Eden, Chorubims, and a 
flaming sword which turned overy way to keep tho way of the troo of life, 
Rom. v. 12. 

a Rom. v. 19. By one man's disobodienco many wore mado sinnors. John 
iii. 6. Ps. Ii. 5. Rom. v. 15-19 ; viii. 7. 



64 THE BAPTIST DENOMINATION. 

4 Isa. liii. 6. We have turned, every one to his own way. Gen. vi. 12. 
Rom. iii. 9-18. 

6 Eph. ii. 1-3. Among whom also we all had our conversation in times past 
in the lusts of our flesh, fulfilling the desires of the flesh and of the mind ; 
and were by nature the children of wrath even as others. Rom. i. 18. For 
the wrath of God is revealed from heaven against all ungodliness and 
unrighteousness of men, who hold the truth in unrighteousness. Rom. i. 
32; ii. 1-16. Gal. iii. 10. Matt. xx. 15. 

6 Ex. xviii. 19, 20. Yet say ye, Why ? doth not the son bear the iniquity 
of the father? — The soul that sinneth it shall die. The son shall not bear 
the iniquity of the father, neither shall the father bear the iniquity of the 
son ; the righteousness of the righteous shall be upon him, and the wicked- 
ness of the wicked shall be upon him. Rom. i. 20. So that they are without 
excuse. Rom. iii. 19. That every mouth may be stopped and all the world 
may become guilty before God. Gal. iii. 22. 

IV. Of the Way of Salvation. — We believe that the 
salvation of sinners is wholly of grace ;* through the media- 
torial offices of the Son of God; 2 who by the appointment of 
the Father, freely took upon Him our nature, yet without sin ; 3 
honored the Divine law by his personal obedience ; 4 and by his 
death made a full atonement for our sins ; 5 that having risen 
from the dead, He is now enthroned in Heaven ; 6 and uniting 
in His wonderful person the tender est sympathies with divine 
perfections, He is every way qualified to be a suitable, a com- 
passionate, and an all-sufficient Saviour. 7 

Places in the Bible where taught. 

1 Eph. ii. 5. By grace ye are saved. Matt, xviii. 11. 1 John iv. 10. 1 
Cor. iii. 5-7. Acts xv. 11. 

a John iii. 16. For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should not perish but have 
everlasting life. John i. 1-14. Heb. iv. 14 ; xii. 24. 

3 Phil. ii. 6, 7. Who being in the form of God, thought it not robbery to 
be equal with God ; but made himself of no reputation, and took upon him 
the form of a servant, and was made in the likeness of men. Heb. ii. 9 ; ii. 
14. 2 Cor. v. 21. 

4 Isa. xlii. 21. The Lord is well pleased for his righteousness' sake; he 
will magnify the law and make it honorable. Phil. ii. 8. Gal. iv. 4, 5. 
Rom. iii. 21. 

5 Isa. liii. 4, 5. He was wounded for our transgressions, he was bruised 
for our iniquities,* the chastisement of our peace was upon him; and with 
his stripes we are healed. Matt. xx. 28. Rom. iv. 25 ; iii. 21-26. 1 John 
iv. 10; ii. 2. 1 Cor. xv. 1-3. Heb. ix. 13-15. 

c Heb. i. 8. Unto the Son he saith, Thy throne, O God, is forever and 
ever. Heb. i. 3; viii. 1. Col. iii. 1-4. 

1 Heb. vii. 25. Wherefore he is able also to save them to the utmost that 
come unto God by him, seeing he ever liveth to make intercession for them. 



ARTICLES OF FAITH. 65 

Col. ii. 9. For in him dwelleth all the fullness of the Godhead bodily. Heb. 
ii. 18. In that he himself hath suffered, being tempted, he is able to succor 
them that are tempted. Heb. vii. 2Q. Ps. lxxxix. 19. Ps. xlv. 

V. Of Justification. — We believe that the great Gospel 
blessing which Christ 1 secures to such as believe in Him, is 
Justification ; 2 that Justification includes the pardon of sin, 3 
and the promise of eternal life on principles of righteousness ; 4 
that it is bestowed, not in consideration of any works of right- 
eousness which we have done, but solely through faith in the 
Redeemer's blood f by virtue of which faith His perfect 
righteousness is freely imputed to us of God ; 6 that it brings us 
into a state of most blessed peace and favor with God, and 
secures every other blessing needful for time and eternity. 7 

Places in the Bible where taught. 

1 John i. 16. Of his fullness have all we received. Eph. iii. 8. 

2 Acts xiii. 39. By him all that believe are justified from all things. Isa. 
iii. 11, 12. Rom. viii. 1. 

3 Rom. v. 9. Being justified by his blood, we shall be saved from wrath 
through him. Zech. xiii. 1. Matt. ix. 6. Acts x. 43. 

4 Rom. v. 17. They which receive the abundance of grace and of the gift 
of righteousness shall reign in life by one, Jesus Christ. Titus iii. 5, 6. 1 
Pet. iii. 7. 1 John ii. 25. Rom. v. 21. 

5 Rom. iv. 4, 5. Now to him that worketh is the reward not reckoned of 
grace, but of debt. But to him that worketh not, but believeth on Him that 
justifieth the ungodly, his faith is counted for righteousness. Rom. v. 21 ; 
vi. 23. Phil. iii. 7-9. 

6 Rom. v. 19. By the obedience of one shall many be made righteous. 
Rom. iii. 24-26; iv. 23-25. 1 John ii. 12. 

1 Rom. v. 1, 2. Being justified by faith, we have peace with God, 
through our Lord Jesus Christ; by whom also we have access by faith 
into this grace wherein we stand, and rejoice in hope of the glory of God. 
Rom. v. 3. We glory in tribulations also. Rom. v. 11. We also joy in 
God. 1 Cor. i. 30, 31. Matt. vi. 33. 1 Tim. iv. 8. 

VI. Of the Freeness of Salvation. — We believe that 
the blessings of salvation are made free to all by the Gospel; 1 
that it is the immediate duty of all to accept them by a cor- 
dial, penitent and obedient faith f and that nothing prevents 
the salvation of the greatest sinner on earth, but his own de- 
6* 



66 THE BAPTIST DENOMINATION. 

termined depravity and voluntary rejection of the Gospel; 8 
which rejection involves him in an aggravated condemnation. 4 

Places in the Bible where taught. 

1 Isa. lv. 1. Ho, every one that thirsteth, come ye to the waters. Rev. 
xxii. 17. Whosoever will, let him take the water of life freely. Luke xiv. 
17. 

3 Rom. xvi. 26. The Gospel according to the commandment of the ever- 
lasting God, made known to all nations for the obedience of faith. Mark i. 
15. Rom. i. 15-17. 

3 John v. 40. Ye will not come to me, that ye might have life. Matt, 
xxiii. 37. Rom. ix. 32. Prov. i. 24. Acts xiii. 46. 

4 John iii. 19. And this is the condemnation, that light is come into the 
world, and men loved darkness rather than light, because their deeds were 
evil. Matt. xi. 20. Luke xix. 27. 2 Thess. i. 8. 

VII. Of Grace in Regeneration. — We believe that in 
order to be saved, sinners must be regenerated, or born again; 1 
that regeneration consists in giving a holy disposition to the 
mind ; 2 that it is effected in a manner above our comprehen- 
sion, by the power of the Holy Spirit, in connection with 
Divine truth, 3 so as to secure our voluntary obedience to the 
Gospel; 4 and that its proper evidence appears in the holy 
fruits of repentance, and faith, and newness of life. 5 

Places in the Bible where taught. 

\ John iii. 3. Verily, verily, I say unto thee, Except a man be born again, 
he cannot see the kingdom of God. John iii. 6. 7. 1 Cor. i. 14. Rev. viii. 
7-9. Rev. xxi. 27. 

3 2 Cor. v. 17. If any man be in Christ, he is a new creature. Ez. xxxvi. 
26. Deut.xxx. 6. Rom. ii. 28, 29; v. 5. 1 John iv. 7. 

3 John iii. 8. The wind bloweth where it listoth, and thou hearest the 
sound thereof, but canst not tell whence it cometh, and whither it goeth; so 
is every one that is born of the Spirit. John i. 13. Which were born not 
of blood, nor of the will of the flesh, nor of the will of man, but of God. 
James i. 16-18. Of his own will begat he us with the word of truth. 1 
Cor. i. 30. Phil. ii. 13. 

4 1 Pet. i. 22-25. Ye have purified your souls by obeying the truth 
through the Spirit. 1 John v. 1. Whosoever believeth that Jesus is the 
Christ, is born of God. Eph. iv. 20-24. Col. iii. 9-11. 

s Eph. v. 9. The fruit of the Spirit is in all goodness, and righteousness, 
and truth. Rom. viii. 9. Gal. v. 16-23. Eph. iii. 14-21. Matt. iii. 8-10: 
vii. 20. 1 John v. 4, 18. 

VIII. Of Repentance and Faith. — We believe that 
Repentance and Faith are sacred duties, and also insepara- 
ble graces, wrought in our souls by the regenerating Spirit of 



ARTICLES OF FAITH. 61 

God; 1 whereby being deeply convinced of our guilt, danger 
and helplessness, and of the way of salvation by Christ, 2 we 
turn to God with unfeigned contrition, confession, and suppli- 
cation for mercy; 3 at the same time heartily receiving the 
Lord Jesus Christ as our Prophet, Priest and King, and rely- 
ing on Him alone as the only and all-sufficient Saviour. 4 

Places in the Bible where taught. 

1 Mark i. 15. Repent ye, and believe the Gospel. Acts xi. 18. Then hath 
God also to the Gentiles granted repentance unto life. Ephes. ii. 8. By 
grace ye are saved, through faith ; and that not of yourselves ; it is the gift 
of God. 1 John v. 1. Whosoever believeth that Jesus is the Christ, is born 
of God. 

a John xvi. 8. He will reprove the world of sin, and of righteousness, and 
of judgment. Acts ii. 37, 38. They were pricked in their heart, and said — 
Men and brethren, what shall we do? Then Peter said unto them, Repent, 
and be baptized every one of you in the name of Jesus Christ for the remis- 
sion of your sins. Acts xvi. 30, 31. 

3 Luke xviii. 13. And the publican smote upon his breast, saying, God 
be merciful to me a sinner. Luke xv. 18-21. James iv. 7-10. 2 Cor. vii. 
11. Rom. x. 12, 13. Ps. Ii. 

4 Rom. x. 9-11. If thou shalt confess with thy mouth the Lord Jesus, 
and shalt believe in thy heart that God hath raised him from the dead, thou 
shalt be saved. Acts iii. 22, 23. Heb. iv. 14. Ps. ii. 6. Heb. i. 8; viii. 25. 
2 Tim. i. 12. 

IX. Of God's Purpose of Grace. — We believe that Elec- 
tion is the eternal purpose of God, according to which He 
graciously regenerates, sanctifies, and saves sinners ; l that being 
perfectly consistent with the free agency of man, it compre- 
hends all the means in connection with the end ; 2 that it is a 
most glorious display of God's sovereign goodness, being 
infinitely free, wise, holy and unchangeable; 3 that it utterly 
excludes boasting, and promotes humility, love, prayer, praise, 
trust in God, and active imitation of his free mercy ; 4 that it 
encourages the use of means in the highest degree ; 5 that it 
may be ascertained by its effects in all who truly believe the 
Gospel ; 6 that it is the foundation of Christian assurance ; 7 and 
that to ascertain it with regard to ourselves demands and 
deserves the utmost diligence. 8 

Places in the Bible where taught. 

1 2 Tim. i. 8, 9. Bo not thou thereforo ashamed of tho testimony of our 
Lord, nor of mo his prisoner; but bo thou partaker of tho afflictions of tho 



68 THE BAPTIST DENOMINATION. 

Gospel, according to the power of God ; who hath saved us and called us 
with an holy calling, not according to our works, but according to his own 
purpose and grace, which was given us in Christ Jesus before the world be- 
gan. Eph. i. 3-14. 1 Pet. i. 1, 2. Rom. xi. 5, 6. John xv. 16. 1 John 
iv. 19. Hos. xii. 9. 

2 2 Thess. ii. 13, 14. But we are bound to give thanks always to God for 
you, brethren beloved of the Lord, because God hath from the beginning 
chosen you to salvation, through sanctification of the Spirit and belief of the 
truth : whereunto he called you by our Gospel, to the obtaining of the glory 
of our Lord Jesus Christ. Acts xiii. 48. John x. 16. Matt. xx. 16, Acts 
xv. 14. 

3 Ex. xxxiii. 18, 19. And Moses said, I beseech thee, show me thy glory. 
And He said, I will cause all my goodness to pass before thee, and I will 
proclaim the name of the Lord before thee, and will be gracious to whom I 
will be gracious, and will show mercy on whom I will show mercy. Matt. 
xx. 15. Is it not lawful for me to do what I will with my own? Is thino 
eye evil, because I am good ? Eph. i. 11. Rom. ix. 23, 24. Jer. xxxi. 3. 
Rom. xi. 28, 29. Jam. i. 17, 18. 2 Tim. i. 9. Rom. xi. 32-36. 

4 1 Cor. iv. 7. For who maketh thee to differ from another ? and what 
hast thou that thou didst not receive ? Now if thou didst receive it, why 
dost thou glory as if thou hadst not received it? 1 Cor. i. 26-31. Rom. iii. 
27 ; iv. 16. Col. iii. 12. 1 Cor. iii. 5-7 ; xv. 10. 1 Pet. v. 10. Acts i. 24. 
1 Thess. ii. 13. 1 Pet. ii. 9. Luke xviii. 7. John xv. 16. Eph. i. 16. 1 
Thess. ii. 12. 

5 2 Tim. ii. 10. Therefore I endure all things for the elects' sake, that they 
also may obtain the salvation which is in Christ Jesus with eternal glory. 1 
Cor. ix. 22. I am made all things to all men, that i might by all means save 
some. Rom. viii. 28-30. John vi. 37-40. 2 Pet. i. 10. 

6 1 Thess. i. 4-10. Knowing, brethren beloved, your election of God; for 
our Gospel came unto you, not in word only, but in power, and in the Holy 
Ghost, and in much assurance, &c. 

1 Rom. viii. 28-30. Moreover, whom he did predestinate, them he also 
called, and whom he called, them he also justified, and whom he justified 
them he also glorified. What shall we then say to these things ? If God be 
for us, who can be against us ? Isa. xlii. 16. Rom. xi. 29. 

8 2 Pet. i. 10, 11. Wherefore the rather, brethren, give diligence to make 
your calling and election sure; for if ye do these things, ye shall never fall; 
for so an entrance shall be ministered unto you abundantly into the ever- 
lasting Kingdom of our Lord and Saviour Jesus Christ. Phil. iii. 12. Heb. 
vi. 11. 

X. Of Sanctification. — We believe that Sanctification is 
the process by which, according to the will of God, we are 
made partakers of his holiness ;' that it is a progressive work; 2 
that it is begun in regeneration ; 3 and that it is carried on in 
the hearts of believers by the presence and power of the Holy 
Spirit, the Sealer and Comforter, in the continual use of the 



ARTICLES OF FAITH. 69 

appointed means — especially, the word of God, self-examina- 
tion, self-denial, watchfulness and prayer. 4 

Places in the Bible where taught. 

1 1 Thess. iv. 3. For this is the will of God, even your sanctifieation. 1 
Thess. v. 23. And the very God of peace sanctify you wholly. 2 Cor. vii. 
1; xiii. 9. Epis. i. 4. 

3 Prov. iv. 18. The path of the just is as the shining light, which shineth 
more and more, unto the perfect day. 2 Cor. iii. 18. Heb. vi. 1. 2 Pet. i. 
5-8. Phil. iii. 12-16. 

3 John ii. 29. If ye know that he [God] is righteous, ye know that every 
one that doeth righteousness is born of him. Rom. viii. 5. They that are 
after the flesh, do mind the things of the flesh ; but they that are after the 
Spirit, the things of the Spirit. John iii. 6. Phil. i. 9-11. Ephes. i. 
13, 14. 

4 Phil. ii. 12, 13. Work out your own salvation with fear and trembling, 
for it is God which worketh in you both to will and to do, of his good plea- 
sure. Ephes. iv. 11, 12. 1 Pet. ii. 2. 2 Pet. iii. 18. 2 Cor. xiii. 5. Luke 
xi. 35,- ix. 23. Matt. xxvi. 41. Ephes. vi. 18 ; iv. 30. 

XI. Of the Perseverance of Saints. — We believe that 
such only are real believers as endure unto the end j 1 that their 
persevering attachment to Christ is the grand mark which 
distinguishes them from superficial professors f that a special 
Providence watches over their welfare f and they are kept by 
the power of God through faith unto salvation. 4 

Places in the Bible where taught. 

1 John viii. 31. Then said Jesus — If ye continue in my word, then are ye 
my disciples indeed. 1 John ii. 27, 28; iii. 9 ; v. 18. 

a 1 John ii. 19. They went out from us, but they were not of us ,* for if 
they had been of us, they would no doubt have continued with us ; but they 
went out that it might be made manifest that they were not all of us. John 
xiii. 18. Matt. xiii. 20, 21. John vi. 66-69. Job xvii. 9. 

3 Rom. viii. 28. And we know that all things work together for good unto 
them that love God, to them who are the called according to his purpose. 
Matt, vi, 30-33. Jer. xxxii. 40. Ps. cxxi. 3 ; xci. 11, 12. 

* Phil. i. 6. He who hath begun a good work in you, will perform it until 
the day of Jesus Christ. Phil. ii. 12, 13. Jude 24, 25. Heb. i. 14. 2 Kings 
vi. 16. Heb. xiii. 5. 1 John iv. 4. 

XII. Of the Harmony of the Law and the Gospel. 
—We believe that the Law of God is the eternal and un- 
changeable rule of His moral government ;* that it is holy, 
just, and good ; a and that the inability which the Scriptures 
ascribe to fallen men to fulfill its precepts, arises entirely from 



70 THE BAPTIST DENOMINATION. 

their love of sin : 3 to deliver them from which, and to restore 
them through a Mediator to unfeigned obedience to the holy 
Law, is one great end of the Gospel, and of the Means of 
Grace connected with the establishment of the visible church. 4 

Places in the Bible where taught. 

x Rom. iii. 31. Do we make void the law through faith ? God forbid. 
Yea, we establish the law. Matt. v. 17. Luke xvi. 17. Rom. iii. 20 ; iv. 15. 

2 Rom. vii. 12. The law is holy, and the commandment holy, and just, 
and good. Rom. vii. 7, 14, 22. G-al. iii. 21. Ps. cxix. 

3 Rom. viii. 7, 8. The carnal mind is enmity against God : for it is not 
subject to the law of God, neither indeed can be. So then they that are in 
the flesh cannot please God. Josh. xxiv. 19. Jer. xiii. 23. John vi. 44; 
v. 44. 

4 Rom. viii. 2, 4. For the law of the Spirit of Life in Christ Jesus hath 
made me free from the law of sin and death. Eor what the law could not 
do, in that it was weak through the flesh, God sending his own Son in the 
likeness of sinful flesh, and for sin, condemned sin in the flesh ; that tho 
righteousness of the law might be fulfilled in us, who walk not after the 
flesh, but after the Spirit. Rom. x. 4. 1 Tim. i. 5. Heb. viii. 10. Jude20, 
21. Heb. xii. 14. Matt. xvi. 17, 18. 1 Cor. xii. 28. 

XIII. Of a Gospel Church. — We believe that a visible 
church of Christ is a congregation of baptized believers, 1 
associated by covenant in the faith and fellowship of the 
Gospel ; 3 observing the ordinances of Christ ; 3 governed by 
His laws ; 4 and exercising the gifts, rights, and privileges 
invested in them by his word ; 5 that its only scriptural officers 
are Bishops or Pastors, and Deacons, 6 whose qualifications, 
claims, and duties are defined in the Epistles to Timothy and 
Titus. 

Places in the Bible where taught. 

1 1 Cor. i. 1-13. Paul — unto the church of God which is at Corinth. — Is 
Christ divided ? Was Paul crucified for you ? Or were ye baptized in the 
name of Paul? Matt, xviii. 17. Acts v. 11; viii. 1; xi. 31. 1 Cor. iv. 17; 
xiv. 23. 3 John 9. 1 Tim. iii. 5. 

3 Acts ii. 41, 42. Then they that gladly received his word were baptized ; 
and the same day there were added to them about three thousand souls. 2 
Cor. viii. 5. They first gave their ownselves to the Lord, and unto us by 
the will of God. Acts ii. 47. 1 Cor. v. 12, 13. 

3 1 Cor. xi. 2. Now I praise you, brethren, that ye remember me in all 
things, and keep the ordinances as I delivered them unto you. 2 Thess. iii. 
6. Rorrt. xvi. 17-20. 1 Cor. xi. 23. Matt, xviii. 15-20. 1 Cor. v., vi. 2 
Cor. ii., vii. 1 Cor. iv. 17. 

4 Matt, xxviii. 20. Teaching them to observe all things whatsoever I 
have commanded you. John xiv. 15; xv. 12. 1 John iv. 21. John xir. 
21. 1 Thess. iv. 2. 2 John 6. Gal. vi. 2. All the Epistles. 






ARTICLES OF FAITH. Tl 

8 Ephes. iv. 7. Unto every one of us is given grace according to the 
measure of the gift of Christ. 1 Cor. xiv. 12. Seek that ye may excel to 
the edifying of the church. Phil. i. 27. That I may hear of your affairs, 
that ye stand fast in one spirit, with one mind, striving together for the faith, 
of the Gospel. 1 Cor. xii., xiv. 

6 Phil i. 1. With the Bishops and Deacons. Acts xiv. 23 ; xv. 22. 1 
Tim. iii. Titus i. 

XIV. Of Baptism and the Lord's Supper. — We believe 
that Christian Baptism is the immersion in water of a believer, 1 
in the name of the Father, and Son, and Holy Ghost ; 2 to 
show forth in a solemn and beantiful emblem, our faith in the 
crucified, buried, and risen Saviour, with its effect, in our death 
to sin and resurrection, to a new life ; 3 that it is pre-requisite 
to the privileges of a church relation ; and to the Lord's 
Supper, 4 in which the members of the church by the sacred 
use of bread and wine, are to commemorate together the dying 
love of Christ ; 5 preceded always by solemn self-examination." 

Places in the Bible where taught. 

1 Acts viii. 36-39. And the eunuch said, See, here is water; what doth 
hinder me to be baptized ? And Philip said, If thou believest with all thy 
heart thou mayest.— And they went down into the water, both Philip and 
the eunuch, and he baptized him. Matt. iii. 5, 6. John iii. 22, 23 ; iv. 1, 2. 
Matt, xxviii. 19. Mark xvi. 16. Acts ii. 38; viii. 12; xvi. 32-34; xviii. 8. 

a Matt, xxviii. 19. Baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost. Acts x. 47, 48. Gal. iii. 27, 28. 

8 Rom. vi. 4. Therefore we are buried with him by baptism into death ; 
that like as Christ was raised from the dead by the glory of the Father, 
even so we also, should walk in newness of life. Col. ii. 12. 1 Pet. iii. 20, 
21. Acts xxii. 16. 

4 Acts ii. 41, 42. Then they that gladly received his word were baptized, 
and there were added to them, the same day, about three thousand souls. 
And they continued steadfastly in the Apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers. Matt, xxviii. 19, 20. Acts, and 
Epistles. 

6 1 Cor. xi. 26. As often as ye eat this bread and drink this cup, yo do 
show the Lord's death till he come. Matt. xxvi. 26-29. Mark xiv. 22-25. 
Luke xxii. 14-20. 

6 1 Cor. xi. 28. But let a man examine himself, and so let him eat of 
that bread and drink of that cup. 1 Cor. v. 1, 8 ; x. 3-32 ; xi. 17-32. John 
vi. 26-71. 

XV. Of the Christian Sabbath. — We believe that the 
first day of the week is the Lord's Day, or Christian Sabbath; 1 
and is to be kept sacred to religious purposes, 2 by abstaining 
from all secular labor and sinful recreations; 3 by the devout 



T2 THE BAPTIST DENOMINATION. 

observance of all the means of grace, both private 4 and public ; 5 
and by preparation for that rest that remaineth for the people 
of God. 6 

Places in the Bible where taught. 
Acts xx. 7. On the first day of the week, when the disciples came 
together to break bread, Paul preached to them. Gen. ii. 3. Col. ii. 16, 17. 
Mark ii. 27. John xx. 19. 1 Cor. xvi. 1, 2. 

2 Ex. xx. 8. Remember the Sabbath day, to keep it holy. Rev. i. 10. 
I was in the Spirit on the Lord's day. Ps. cxviii. 24. This is the day 
which the Lord hath made; we will rejoice and be glad in it. 

3 Isa. lviii. 13, 14. If thou turn away thy foot from the Sabbath, from 
doing thy pleasure on my holy day; and call the Sabbath a delight, the holy 
of the lord honorable ; and shalt honor him, not doing thine own ways, nor 
finding thine own pleasure, nor speaking thine own words ; then shalt thou 
delight thyself in the Lord, and I will cause thee to ride upon the high 
places of the earth, and feed thee with the heritage of Jacob. Isa. lvi. 2-8. 

4 Ps. cxviii. 15. The voice of rejoicing and salvation is in the taber- 
nacles of the righteous. 

5 Heb. x. 24. 25. Not forsaking the assembling of yourselves together, 
as the manner of some is. Acts xi. 26. A whole year they assembled 
themselves with the church, and taught much people. Acts xiii. 44. The 
next Sabbath-day came almost the whole city together to hear the word of 
God. Lev. xix. 30. Ex. xlvi. 3. Luke iv. 16. Acts xvii. 2, 3. Ps. xxvi. 
8; lxxxvii. 3. 

6 Heb. iv. 3-11. Let us labor therefore to enter into that rest. 

XVI. Of Civil Government. — We believe that Civil 
Government is of Divine appointment, for the interests and 
good order of human society j 1 and that magistrates are to be 
prayed for, conscientiously honored, and obeyed ; 2 except only 
in things opposed to the will of our Lord Jesus Christ, 3 who 
is the only Lord of the conscience, and the Prince of the 
kings of the earth. 4 

Places in the Bible where taught. 

1 Rom. xiii. 1-7. The powers that be are ordained of God. For rulers 
are not a terror to good works, but to the evil. Deut. xvi. 18. 2 Sam. xxiii. 
3. Ex. xviii. 23. Jer. xxx. 21. 

2 Matt. xxii. 21. Render therefore unto Csesar the things that are Cae- 
sar's, and unto God the things that are God's. Titus iii. 1. 1 Pet. ii. 13. 1 
Tim. ii. 1-8. 

3 Acts v. 29. We ought to obey God rather than man. Matt. x. 28. Fear 
not them which kill the body, but are not able to kill the soul. Dan. iii. 15 
-18; vi. 7-10. Actsiv. 18-20. 

4 Matt, xxiii. 10. Ye have one Master, even Christ. Rom. xiv. 4. Who 
art thou that judgest another man's servant ? Rev. xix. 16. And he hath 
on his vesture and on his thigh a name written, KING OF KING'S, AND 
LORD OF LORDS. Ps. lxxii. 11. Ps. ii. Rom. xiv. 9-13. 






ARTICLES OF FAITH. 13 

XVII. Of the Righteous and the Wicked. — We be- 
lieve that there is a radical and essential difference between the 
righteous and the wicked : that such only as through faith are 
justified in the name of the Lord Jesus, and sanctified by the 
Spirit of our God, are truly righteous in His esteem ; 2 while 
all such as continue in impenitence and unbelief are in his sight 
wicked, and under the curse f and this distinction holds among 
men both in and after death. 4 

Places in the Bible where taught. 

1 Mai. iii. 18. Ye shall discern between the righteous and the wicked ; 
between him that serveth God and him that serveth him not. Prov. xii. 26. 
Isa. v. 20. Gen. xviii. 23. Jer. xv. 19. Acts x. 34, 35. Rom. vi. 16. 

2 Rom. i. 17. The just shall live by faith. Rom. vii. 6. We are deliver- 
ed from the law, that being dead wherein we were held, that we should serve 
in newness of spirit, and not in the oldness of the letter. 1 John ii. 29. If 
ye know that he is righteous, ye know that every one that doeth righteous- 
ness is born of him. 1 John iii. 7. Rom. vi. 18, 22. 1 Cor. xi. 32. Prov. 
xi. 31. 1 Pet. iv. 17, 18. 

3 1 John v. 19. And we know that we are of God, and the whole world 
lieth in wickedness. Gal. iii. 10. As many as are of the works of the law, 
are under the curse. John iii. 36. Isa. lvii. 21. Ps. x. 4. Isa. Iv. 6, 7. 

4 Prov. xiv. 32. The wicked is driven away in his wickedness, but the 
righteous hath hope in his death. See, also, the example of the rich man 
and Lazarus. Luke xvi. 25. Thou in thy lifetime receivedst thy good 
things, and likewise Lazarus evil things: but now he is comforted, and thou 
art tormented. John viii. 21-24. Prov. x. 24. Luke xii. 4, 5; ix. 23-20. 
John xii. 25, 26. Eccl. iii. 17. Matt. vii. 13, 14. 

XVIII. Of the World to Come. — We believe that the 
end of this world is approaching ;* that at the Last Day, 
Christ will descend from heaven ; 2 and raise the dead from the 
grave to final retribution ; 3 that a solemn separation will then 
take place ; 4 that the wicked will be adjudged to endless 
punishment, and the righteous to endless joy ; 5 and that this 
judgment will fix forever the final state of men in heaven or 
hell, on principles of righteousness. 6 

Places in the Bible where taught. 

1 1 Pet. iv. 7. But the end of all things is at hand ; bo yo therefore sober, 
and watch unto prayer. 1 Cor. vii. 29-31. Hcb. i. 10-12. Matt. xxiv. 35. 
1 John ii. 17. Matt, xxviii. 20 ; xiii. 39, 40. 2 Pot. iii. 3-13. 

2 Acts i. 11. This same Jesus which is taken up from you into heaven, 
shall so come in like manner as yo have seen him go into heaven. Rov. i. 7. 
Heb. ix. 28. Acts iii. 21. 1 Those, iv. 13-18; v. 1-11. 

8 Acts xxiv, 15, Thero shall be a resurrection of tho dead, both of tho 

1 



T4 THE BAPTIST DENOMINATION. 

just and unjust. 1 Cor. xv. 12-59. Luke xiv. 14. Dan. xii. 2. John v. 
28, 29 ; vi. 40 • xi. 25, 25. 2 Tim. i. 10. Acts x. 42. 

4 Matt. xiii. 49. The angels shall come forth, and sever the wicked from 
among the just. Matt. xiii. 37-43 ; xxiv. 30, 31 ; xxv. 31-33. 

8 Matt. xxv. 35-41. And these shall go away into "everlasting punish- 
ment, but the righteous into life eternal. Rev. xxii. 11. He that is unjust, 
let him be unjust still; and he which is filthy, let him be filthy still,* and he 
that is righteous, let him be righteous still • and he that is holy, let him be 
holy still. 1 Cor. vi. 9, 10. Mark ix. 43-48. 2 Pet. ii. 9. Jude 7. Phi. 
iii. 19. Rom. vi. 22. 2 Cor. v. 10, 11. John iv. 36. 2 Cor. iv. 18. 

6 Rom. iii. 5, 6. Is God unrighteous, who taketh vengeance ? (I speak 
as a man.) God forbid; for how then shall God judge the world ? 2 Thess. 
i. 6-12. Seeing it is a righteous thing with God to recompense tribulation 
to them who trouble you, and to you who are troubled, rest with us — when 
he shall come to be glorified in his saints, and to be admired in all them that 
believe. Heb. vi. 1, 2. 1 Cor. iv. 5. Acts xvii. 31. Rom. ii. 2-16. Rev. 
xx. 11, 12. 1 John ii. 28 ; iv. 17. 

Seeing then that all these things shall be dissolved, what manner of per- 
sons ought ye to be in all holy conversation and godliness, looking for and 
hasting unto the coming of the day of God? 2 Peter iii. 11, 12. 

3. Church Covenant 

In addition to articles of faith, Baptist churches generally 
have a Covenant to which the members agree. It is read on 
the reception of new members, for their edification* and acqui- 
escence. In some of the churches, the covenant is read at 
each communion, for the benefit of all the members. This is 
a good practice, and should prevail in all churches. 

Baptist Church Covenants, like the Articles of Faith, are 
very numerous, differing in unessential particulars, but agree- 
ing substantially. They are generally productions of distin- 
guished piety and beauty, and worthy of attention and imitation. 
We insert the following as a fair specimen of numerous cove- 
nants, and as suitable for use in any church : 

COVENANT. 

Having been, as we trust, brought by Divine Grace, to em- 
brace the Lord Jesus Christ, and to give ourselves up wholly 
to him, we do now solemnly and joyfully covenant with each 
other, to walk together in Him with brotherly love to His 
glory as our common Lord. And to the end that we may 
stand perfect and complete in all the will of God, and that the 
glory of Christ may be manifested in the salvation of men, it is 



COVENANT. T5 

our solemn purpose, as God shall give us strength, to exercise 
a mutual care, as members one of another, to promote the 
growth of the whole body in Christian knowledge and true 
holiness, and to let our light shine before the world ; particu- 
larly to uphold the public worship of God and the ordinances 
of his house, by a regular attendance thereon, to search dili- 
gently the sacred Scriptures, to train our children, and those 
under our care, with a view to the service of Christ and the 
enjoyment of Heaven, to contribute cheerfully of our property 
for the support of the poor, for the maintenance of a faithful 
ministry of the Gospel among us, and for the spread of the 
Gospel in all the earth ; to exhort, and, if occasion require, to 
admonish one another in the spirit of meekness, considering 
ourselves lest we also be tempted ; to cheerfully submit to, and 
conscientiously enforce, the wholesome discipline of the church 
—keeping ever the unity of the Spirit in the bonds of peace ; 
and to endeavor by example and precept, to teach transgress- 
ors the ways of that God whose we are, and whom we serve, 
remembering that as in baptism we have been buried with 
Christ and raised again, so there is on us a special obligation 
henceforth to walk in newness of life ; and may the God of 
peace, who brought again from the dead our Lord Jesus, that 
Great Shepherd of the sheep, make us perfect in every good 
work, to do his will, working in us that which is well pleasing 
in his sight, through Jesus Christ, to whom be glory forever 
and ever. Amen. 



CHAPTER II. 

Baptist Catechism. 1. Tho object of it. 2. Reach's Catechism. 

1. We insert here a Baptist Catechism for three purposes. 
In harmony with this chapter, it serves to illustrate the doc- 



T6 THE BAPTIST DENOMINATION. 

trines, principles, and practice of the church. It shows also 
their views of the early training of children. While they 
reject the baptism of children, until they can and do believe 
for themselves in the Lord Jesus Christ, they insist on their 
early religious education in the family and the Sabbath School. 
We hope^ also the insertion of a catechism well known and ap- 
proved, may be the means of promoting the suitable training 
of the young and rising generation. Of several catechisms in 
use in Baptist families and Sabbath Schools, I select the fol- 
lowing as most full, and in most common use. It is published 
by the American Baptist Publication Society, 118 Arch St., 
Philadelphia. 

In the year 16TT, a Confession of Faith was published by 
the Baptists, in London and vicinity. This Confession of 
Faith was reprinted in the year 1689, having been approved 
and recommended by the ministers and messengers of above an 
hundred congregations in England and Wales — signed by 
Hanserd Knollys, Wm. Kiffin, Benjamin Keach, and others. 

THE BAPTIST CATECHISM: 

COMMONLY CALLED KEACH'S CATECHISM. 

Q. 1. Who is the First and Best of beings ? 
A. God is the First and Best of beings. 

Isaiah xliv. 6. Psalm viii. 1, 2. 

Q. 2. Ought every one to believe there is a God ? 
A. Every one ought to believe there is a God, and it is 
their great sin and folly who do not. 

Hebrews xi. 6. Psalm xiv. 1. 

Q. 3. How may we know there is a God ? 

A. The light of nature in man and the works of God, plainly 
declare there is a God : but his Word and Spirit only do it 
fully and effectually for the salvation of sinners. 

Psalm xix. 1, 2. 1 Cor. i. 21. 1 Cor. ii. 14. 

Q. 4. What is the Word of God? 

A. The holy scriptures of the Old and New Testaments are 



THE BAPTIST CATECHISM. Tt 

the word of God, and the only certain rule of faith and obe- 
dience. 

2 Timothy iii. 15, 16, 17. Isaiah viii. 20. 

Q. 5. May all men make use of the holy scriptures ? 

A. All men are not only permitted, but commanded and 
exhorted to read, hear, and understand the holy scriptures. 

Q. 6. What things are chiefly contained in the holy scriptures ? 

A. The holy scriptures chiefly contain what man ought to 
believe concerning God, and what duty God requires of man. 

Q. 7. What is God ? 

A. God is a Spirit, infinite, eternal, and unchangeable, in 
his being, wisdom, power, holiness, justice, goodness and truth. 

Q. 8. Are there more gods than one ? 

A. There is but one only, the living and true God. 

Q. 9. How many persons are there in the Godhead ? 

A. There are three persons in the Godhead — the Father, the 
Son, and Holy Spirit, and these three are one God, the same 
in essence, equal in power and glory. 

Q. 10. What are the. decrees of God? 

A. The decrees of God are his eternal purpose, according 
to the counsel of his will, whereby for his own glory he hath 
foreordained whatsoever comes to pass. 

Q. 11. How does God execute his decrees ? 

A. God executes his decrees in the works of creation and 
providence. 

Q. 12. What is the work of creation? 

A. The work of creation is God's making all things of 
nothing, by the word of his power, in the space of six days, 
and all very good. 

Q. 13. How did God create man? 

A. God created man, male and female, after his own image, 
in knowledge, righteousness, and holiness, with dominion over 
the creatures. 

Q. 14. What are God's works of providence ? 

A. God's works of providence arc his most holy, wiso, and 
t* 



?8 THE BAPTIST DENOMINATION. 

powerful preserving and governing all his creatures, and all 
their actions. 

Q. 15. What special act of providence did God exercise to- 
wards man, in the state wherein he was created ? 

A. When God had created man, he entered into a covenant 
of life with him, upon condition of perfect obedience, forbid- 
ding him to eat of the tree of knowledge of good and evil, upon 
pain of death. 

Q. 16. Did our first parents continue in that state wherein 
they were created ? 

A. Our first parents, being left to the freedom of their own 
will, fell from the state wherein they were created, by sinning 
against God. 

Q. 11. What is sin? 

A.. Sin is any want of conformity unto, or transgression of, 
the law of God. 

Q. 18. What was the sin whereby our first parents fell from 
the state wherein they were created ? 

A. The sin whereby our first parents fell from the state 
wherein they were created, was their eating the forbidden 
fruit. 

Q. 19. Did all mankind fall in Adam's first transgression? 

A. The covenant being made with Adam, not only for him- 
self but for his posterity, all mankind, descending from him by 
ordinary generation, sinned in him, and fell with him in his 
first transgression. 

Q. 20. Into what state did the fall bring mankind ? 

A. The fall brought mankind into a state of sin and misery. 

Q. 21, Wherein consists the sinfulness of that state where- 
into man fell ? 

A. The sinfulness of that state whereinto man fell, consists in 
the guilt of Adam's first sin, the want of original righteousness, 
and the corruption of his whole nature, which is commonly 
called original sin, together with all actual transgressions which 
proceed from it* 



THE BAPTIST CATECHISM. 19 

Q. 22. What is the misery of that state whereinto man fell ? 

A. All mankind, by their fall, lost communion with God, 
are under his wrath and curse, and so made liable to all the 
miseries in this life, to death itself, and to the pains of hell 
forever. 

Q. 23. Did God leave all mankind to perish in the state of 
sin and misery ? 

A. God having, out of his mere good pleasure, from all eter- 
nity, elected some to everlasting life, did enter into a covenant 
of grace, to deliver them out of the state of sin and misery, and 
to bring them into a state of salvation, by a Redeemer. 

Q. 24. Who is the Redeemer of God's elect? 

A. The only Redeemer of God's elect is the Lord Jesus 
Christ, who being the eternal Son of God, became man, and 
so was and continues to be God and man, in two distinct na- 
tures, and one person, forever. 

Q. 25. How did Christ, being the Son of God, become man ? 

A. Christ, the Son of God, became man by taking to him- 
self a true body, and a reasonable soul, being conceived by the 
power of the Holy Spirit, in the womb of the Virgin Mary, 
and born of her, yet without sin. 

Q. 26. What offices does Christ execute as our Redeemer ? 

A. Christ, as our Redeemer, executes the offices of a 
prophet, of a priest, and of a king, both in his state of hu- 
miliation and exaltation. 

Q. 21. How does Christ execute the office of a prophet? 

A. Christ executes the office of a prophet, in revealing to 
us, by his word and Spirit, the will of God for our salvation. 

Q. 28. How does Christ execute the office of a priest? 

A. Christ executes the office of a priest, in his once offering 
up of himself a sacrifice to satisfy divine justice, and to recon- 
cile us to God, and in making continual intercession for us. 

Q. 29. How does Christ execute the office of a king ? 

A. Christ executes the office of a king, in subduing us to 



80 THE BAPTIST DENOMINATION. 

himself, in ruling and defending us, and in restraining and 
conquering all his and our enemies. 

Q. 30. Wherein did Christ's humiliation consist ? 

A. Christ's humiliation consisted in his being born, and 
that in a low condition, made under the law, undergoing the 
miseries of this life, the wrath of God, and the cursed death 
of the cross ; in being buried, and continuing under the power 
of death for a time. 

Q. 31. Wherein consists Christ's exaltation? 

A. Christ's exaltation consists in his rising again from the 
dead on the third day, in ascending up into heaven, in sitting 
at the right hand of God the Father, and in coming to judge 
the world at the last day. 

Q. 32. How are we made partakers of the redemption pur- 
chased by Christ? 

A. We are made partakers of the redemption purchased 
by Christ, by the effectual application of it to us, by his Holy 
Spirit. 

Q. 33. How does the Spirit apply to us the redemption 
purchased by Christ ? 

A. The Spirit applies to us the redemption purchased by 
Christ, by working faith in us, and thereby uniting us to Christ 
in our effectual calling. 

Q. 34. What is effectual calling ? 

A. Effectual calling is the work of God's Spirit, whereby, 
convincing us of our sin and misery, enlightening our minds 
in the knowledge of Christ, and renewing our wills, he doth 
persuade and enable us to embrace Jesus Christ, freely offered 
to us in the Gospel. 

Q. 35. What benefits do they that are effectually called, 
partake of in this life ? 

A. They that are effectually called, do in this life partake 
of justification, adoption, sanctification, and the several bene- 
fits which in this life do either accompany or flow from them. 



THE BAPTIST CATECHISM. 81 

Q. 36. What is justification ? 

A. Justification is an act of God's free grace, wherein he 
pardoneth all our sins, and accepts us as righteous in his sight, 
only for the righteousness of Christ imputed to us, and received 
by faith alone. 

Q. 3 T. What is adoption ? 

A. Adoption is an act of God's free grace, whereby we are 
received into the number, and have a right to all the privi- 
leges, of the sons of God. 

Q. 38. What is sanctification ? 

A. Sanctification is the work of God's free grace, whereby 
we are renewed in the whole man after the image of God, and 
are enabled more and more to die unto sin, and live unto 
righteousness. 

Q. 39. What are the benefits which in this life do accom- 
pany or flow from justification, adoption, and sanctification ? 

A. The benefits which in this life do accompany or flow 
from justification, adoption, and sanctification, are, assurance 
of God's love, peace of conscience, joy in the Holy Spirit, 
increase of grace, and perseverance therein to the end. 

Q. 40. What benefits do believers receive from Christ at 
their death ? 

A. The souls of believers are at their death made perfect 
in holiness, and do immediately pass into glory, and their 
bodies, being still united to Christ, do rest in their graves till 
the resurrection. 

Q. 41. What benefits do believers receive from Christ at 
the resurrection ? 

A. At the resurrection, believers being raised up in glory, 
shall be openly acknowledged and acquitted in the day of 
judgment, and made perfectly blessed both in soul and body, 
in the full enjoyment of God to all eternity. 

Q. 42. But what shall be done to the wicked at their 
death ? 

A. The souls of the wicked shall at their death be cast into 



82 THE BAPTIST DENOMINATION. 

the torments of hell, and their bodies lie in their graves till 
the resurrection and judgment of the great day. 

Q. 43. What shall be done to the wicked at the day of 
judgment ? 

A. At the day of judgment, the bodies of the wicked, being 
raised out of their graves, shall be sentenced, together with 
their souls, to unspeakable torments with the devil and his 
angels forever. 

Q. 44. What is the duty which God requires of man ? 

A. The duty which God requires of man, is obedience to 
his revealed will. 

Q. 45. What did God at first reveal to man for the rule of 
his obedience ? 

A. The rule which God at first revealed to man for his 
obedience, was the moral law. 

Q. 46. Where is the moral law summarily comprehended ? 

A. The moral law is summarily comprehended in the ten 
commandments. 

Q. 41. What is the sum of the ten commandments? 

A. The sum of the ten commandments is, to love the JLord 
our God, with all our heart, with all our soul, with all our 
strength, and with all our mind ; and our neighbor as our- 
selves. 

Q. 48. What is the preface to the ten commandments ? 

A. The preface to the ten commandments is in these words, 
" I am the Lord thy God, which have brought thee out of the 
land of Egypt, out of the house of bondage." 

Q. 49. What does the preface to the ten commandments 
teach us ? 

A. The preface to the ten commandments teaches us, that 
because God is the Lord, and our God and Redeemer, there- 
fore we are bound to keep all his commandments. 

Q. 50. Which is the first commandment ? 

A. The first commandment is, " Thou shalt have no other 
gods before me." 






THE BAPTIST CATECHISM. 83 

Q. 51. What is required .in the first commandment? 

A. The first commandment requires us to know and acknow- 
ledge God to be the only true God, and our God, and to 
worship and glorify him accordingly. 

Q. 52. What is forbidden in the first commandment ? 

A. The first commandment forbids the denying, or not 
worshipping and glorifying the true God, as God and our 
God ; and the giving that worship and glory to any other, 
which is due unto him alone. 

Q. 53. What are we especially taught by these words, "be- 
fore me," in the first commandment ? 

A. These words, "before me," in the first commandment, 
teach us, that God, who sees all things, takes notice of, and 
is much displeased with, the sin of having any other God. 

Q. 54. Which is the second commandment ? 

A. The second commandment is, "Thou shalt not make 
unto thee any graven image, or any likeness of any thing that 
is in heaven above, or that is in the earth beneath, or that is 
in the water under the earth. Thou shalt not bow down thy- 
self to them, nor serve them ; for I the Lord thy Gtod am a 
jealous God, visiting the iniquity of the fathers upon the 
children, unto the third and fourth generations of them that 
hate me: and showing mercy unto thousands of them that 
love me and keep my commandments." 

Q. 55. What is required in the second commandment? 

A. The second commandment requires the receiving, observ- 
ing, and keeping pure and entire, all such religious worship 
and ordinances, as God has appointed in his word. 

Q. 56. What is forbidden in the second commandment? 

A. The second commandment forbids the worshipping of 
God by images, or any other way not appointed in his word. 

Q. 57. What are the reasons annexed to the second com- 
mandment ? 

A. The reasons annexed to the second commandment, aro, 



84 THE BAPTIST DENOMINATION. 

God's sovereignty over us, his property in us, and the zeal he 
has for his own worship. 

Q. 58. Which is the third commandment ? 

A. The third commandment is, " Thou shalt not take the 
name of the Lord thy God in vain : for the Lord will not hold 
him guiltless that taketh his name in vain." 

Q. 59. What is required in the third commandment ? 

A. The third commandment requires the holy and reverend 
use of God's names, titles, attributes, ordinances, word, and 
works. 

Q. 60. What is forbidden in the third commandment ? 

A. The third commandment forbids all profaning and 
abusing of any thing whereby God makes himself known. 

Q. 61. What is the reason annexed to the third command- 
ment ? 

A. The reason annexed to the third commandment is, that 
however the breakers of this commandment may escape punish- 
ment from men, yet the Lord our God will not suffer them to 
escape his righteous judgment. 

Q. 62.- Which is the fourth commandment ? 

A. The fourth commandment is, " Remember the Sabbath 
day to keep it holy. Six days shalt thou labor and do all thy 
work : but the seventh day is the Sabbath of the Lord thy 
God : in it thou shalt not do any work, thou, nor thy son, nor 
thy daughter, thy man-servant, nor thy maid-servant, nor thy 
cattle, nor the stranger that is within thy gates ; for in six days 
the Lord made heaven and earth, the sea, and all that in them 
is, and rested the seventh day : wherefore the Lord blessed the 
Sabbath day and hallowed it." 

Q. 63. What is required in the fourth commandment ? 

A. The fourth commandment requires the keeping holy to 
God one whole day in seven, to be a Sabbath to himself. 

Q. 64. Which day of the seven hath God appointed to be 
the weekly Sabbath ? 

A. Before the resurrection of Christ, God appointed the 






THE BAPTIST CATECHISM. 85 

seventh day of the week to be the weekly Sabbath, and the 
first day of the week, ever since, to continue to the end of the 
world, which is the Christian Sabbath. 

Q. 65. How is the Sabbath to be sanctified ? 

A. The Sabbath is to be sanctified by a holy resting all that 
day, even from such worldly employments and recreations as 
are lawful on other days, and spending the whole time in the 
public and private exercises of God's worship, except so much 
as is to be taken up in the works of necessity and mercy. 

Q. 66. What is forbidden in the fourth commandment ? 

A. The fourth commandment forbids the omission or care- 
less performance of the duties required, and the profaning the 
day by idleness, or doing that which is in itself sinful, or by 
unnecessary thoughts, words, or works about worldly employ- 
ments or recreation. 

Q. 61. What are the reasons annexed to the fourth com- 
mandment ? 

A. The reasons annexed to the fourth commandment, are, 
God's allowing us six days of the week for our own lawful em- 
ployments, his challenging a special property in the seventh, 
his own example, and his blessing the Sabbath day. 

Q. 68. Which is the fifth commandment ? 

A. The fifth commandment is, " Honor thy father and thy 
mother, that thy days may be long upon the land which the 
Lord thy God giveth thee." 

Q. 69. What is required in the fifth commandment ? 

A. The fifth commandment requires the preserving the 
honor, and performing the duties, belonging to every one in 
their several places and relations, as superiors, inferiors, or 
equals. 

Q. 70. What is forbidden in the fifth commandment ? 

A. The fifth commandment forbids the neglecting of, or do- 
ing any thing against the honor or duty which bclongeth to 
every one in their several places and relations. 
8 



86 THE BAPTIST DENOMINATION. 

Q. 11 What is the reason annexed to the fifth command- 
ment? 

A. The reason annexed to the fifth commandment is, a pro- 
mise of long life and prosperity, (as far as it shall serve for 
God's glory and their own good,) to all such as keep this 
commandment. 

Q. 12. Which is the sixth commandment ? 

A. The sixth commandment is, "Thou shalt not kill." 

Q. 13. What is required in the sixth commandment? 

A. The sixth commandment requires all lawful endeavors to 
preserve our own life and the life of others. 

Q. 1i. What is forbidden in the sixth commandment? 

A. The sixth commandment absolutely forbids the taking 
away our own life, or the life of our neighbor unjustly, or 
whatsoever tendeth thereto. 

Q. 15. Which is the seventh commandment? . 

A. The seventh commandment is, " Thou shalt not commit 
adultery." 

Q. 16. What is required in the seventh commandment ? 

A. The seventh commandment requires the preservation of 
our own and our neighbor's chastity, in heart, speech, and be- 
havior. 

Q. 11. What is forbidden in the seventh commandment? 

A. The seventh commandment forbids all unchaste thoughts, 
words, and actions. 

Q. 18. Which is the eighth commandment? 

A. The eighth commandment is, "Thou shalt not steal." 

Q. 19. What is required in the eighth commandment ? 

A. The eighth commandment requires the lawful procuring 
and furthering the wealth and outward state of ourselves and 
others. 

Q. 80. What is forbidden in the eighth commandment ? 

A. The eighth commandment forbids whatsoever does or 
may unjustly hinder our own or our neighbor's wealth or out- 
ward state. 



THE BAPTIST CATECHISM. 87 

Q. 81. Which is the ninth commandment ? 

A. The ninth commandment is, " Thou shalt not bear false 
witness against thy neighbor." 

Q. 82. What is required in the ninth commandment? 

A. The ninth commandment requires the maintaining and 
promoting of truth between man and man, and of our own and 
our neighbor's good name, especially in witness-bearing. 

Q. 83. What is forbidden in the ninth commandment ? 

A. The ninth commandment forbids whatsoever is preju- 
dicial to truth, or injurious to our own, or our neighbor's good 
name. 

Q. 84. Which is the tenth commandment ? 

A. The tenth commandment is, " Thou shalt not covet thy 
neighbor's house, thou shalt not covet thy neighbor's wife, nor 
his man-servant, nor his maid-servant, nor his ox, nor his ass, 
nor any thing that is thy neighbor's." 

Q. 85. What is required in the tenth commandment ? 

A. The tenth commandment requires full contentment with 
our own condition, with a right and charitable frame of spirit 
towards our neighbor, and all that is his. 

(J. 86. What is forbidden in the tenth commandment? 

A. The tenth commandment forbids all discontentment with 
our own state, envying or grieving at the good of our neighbor, 
and all inordinate motions and affections to any thing that is his. 

Q. 81. Is any man able perfectly to keep the command- 
ments of God ? 

A. No mere man, since the fall, is able in this life perfectly 
to keep the commandments of God, but doth daily break them 
in thought, word, or deed. 

Q. 88. Are all transgressions of the law equally heinous ? 

A. Some sins in themselves, and by reason of several aggra- 
vations, are more heinous in the sight of God than others. 

Q. 89. What does every sin deserve ? 

A. Every sin deserves God's wrath and curse, both in this 
life and in that which is to como. 



88 THE BAPTIST DENOMINATION. 

Q. 90. What does God require of us, that we may escape 
his wrath and curse, due to us for sin ? 

A. To escape the wrath and curse of God due to us for sin, 
God requires of us faith in Jesus Christ, repentance unto life, 
with the diligent use of all the outward means whereby Christ 
communicates to us the benefits of redemption. 

Q. 91. What is faith in Jesus Christ ? 

A. Faith in Jesus Christ is a saving grace, whereby we re- 
ceive and rest upon him alone for salvation, as he is revealed 
as the free gift of God to us, in the Gospel. 

Q. 92. What is repentance unto life ? 

A. Repentance unto life is- a saving grace, whereby a sin- 
ner, out of a true sense of his sins, and apprehension of the 
mercy of God in Christ, does, with grief and hatred of his sin, 
turn from it unto God, with full purpose of, and endeavor 
after, new obedience. 

Q. 93. What are the outward means whereby Christ com- 
municates to us the benefits of redemption ? 

A. The outward and ordinary means whereby Christ com- 
municates to us the benefits of redemption, are his Ordinances, 
especially the Word, Baptism, the Lord's Supper, and Prayejr ; 
all which means are made effectual to the elect, through faith, 
for salvation. 

Q. 94. How is the Word made effectual to salvation ? 

A. The Spirit of God makes the reading, but especially the 
preaching of the word, an effectual means of convincing and 
converting sinners, and of building them up in holiness and 
comfort, through faith, unto salvation. 

Q. 95. How is the word to be read and heard ? 

A. We must attend thereunto with diligence, preparation, 
and prayer, receive it with faith and love, lay it up in our 
hearts, and practise it in our lives. 

Q. 96. What is Baptism ? 

A. Baptism is an ordinance of the New Testament, insti- 
tuted by Jesus Christ, to be unto the party baptized a sign of 



THE BAPTIST CATECHISM. 89 

his fellowship with him, in his death, and burial, and resurrec- 
tion, of his being ingrafted into him, of remission of sins, and 
of his giving up himself unto God, through Jesus Christ, to 
live and walk in newness of life. 

Q. 91. To whom is baptism to be administered ? 

A. Baptism is to be administered to all those who actually 
profess repentance towards God, faith in, and obedience to, our 
Lord Jesus Christ ; and to none other. 

Q. 98. Are the infants of such as are professing believers to 
be baptized ? 

A. The infants of such as are professing believers are not to 
be baptized : because there is neither command nor example 
in the holy scriptures, or certain consequence from them, to 
baptize such. 

Q. 99. How is baptism rightly administered? 

A. Baptism is rightly administered by immersion, or dip- 
ping the whole body of the person in water, in the name of the 
Father, and of the Son, and of the Holy Spirit, according to 
Christ's institution, and the practice of the Apostles, and not 
by sprinkling or pouring of water, or dipping some parts of 
the body, after the tradition of men. 

Q. 100. What is the duty of such as are rightly baptized ? 

A. It is the duty of those who are rightly baptized, to give 
up themselves to some particular and orderly church of Jesus 
Christ, that they may walk in all the commandments and ordi- 
nances of the Lord blameless. 

Q. 101. What is the Lord's Supper? 

A. The Lord's Supper is an ordinance of the New Testa- 
ment, instituted by Jesus Christ, wherein, by giving and receiv- 
ing bread and wine, according to his appointment, his death is 
showed forth, and the worthy receivers are, not after a cor- 
poreal and carnal manner, but by faith, made partakers of his 
body and blood, with all his benefits, to their spiritual nourish- 
ment, and growth in grace. 
8* 



90 THE BAPTIST DENOMINATION. 

Q. 102. Who are the proper subjects of this ordinance ? 

A. Godly persons who have been baptized upon a personal 
profession of their faith in Jesus Christ, and repentance from 
dead works. 

Q. 103. What is required to the worthy receiving of the 
Lord's Supper ? 

A. It is required of them that would worthily (that is, 
suitably,) partake of the Lord's Supper, that they examine 
themselves, of their knowledge, to discern the Lord's body ; 
of their faith, to feed upon him, of their repentance, love, and 
new obedience : lest, coming unworthily, they eat and drink 
judgment to themselves. 

Q. 104. What is prayer? 

A. Prayer is an offering up our desires to God, by the 
assistance of the Holy Spirit, for things agreeable to his will, 
in the name of Christ, believing ; with confession of our sins, 
and thankful acknowledgment of his mercies. 

Q. 105. What rule has God given for our direction in 
prayer ? 

A. The whole word of God is of use to direct us in prayer, 
but the special rule of direction is that prayer, which Christ 
taught his disciples, commonly called the Lord's Prayer. 

Q. 106. What does the preface to the Lord's Prayer 
teach us. 

A. The preface of the Lord's Prayer, which is, "Our 
Father, which art in heaven," teaches us to draw near to God 
with all holy reverence and confidence, as children to a father, 
able and ready to help us, and that we should pray with and 
for others. 

Q. 10 1. What do we pray for in the first petition ? 

A. In the first petition, which is, "Hallowed by thy name," 
we pray, that God would enable us and others to glorify him 
in all that whereby he makes himself known, and that he would 
dispose all things to his own glory. 



THE BAPTIST CATECHISM. 91 

Q. 108. What do we pray for in the second petition ? 

A. In the second petition, which is, "Thy kingdom come," 
we pray that Satan's kingdom may be destroyed, and that the 
kingdom of grace may be advanced ; ourselves and others 
brought into it, and kept in it ; and that the kingdom of glory 
may be hastened. 

Q. 109. What do we pray for in the third petition? 

A. In the third petition, which is, " Thy will be done on 
earth as it is in heaven," we pray, that God by his grace, 
would make us able and willing to know, obey, and submit 
to his will in all things, as the angels do in heaven. 

Q. 110. What do we pray for in the fourth petition ? 

A. In the fourth petition, which is, " Give us this day our 
daily bread," we pray, that of God's free gift, we may receive 
a competent portion of the good things of this life, and enjoy 
his blessing with them. 

Q. 111. What do we pray for in the fifth petition ? 

A. In the fifth petition, which is, "And forgive us our 
debts, as we forgive our debtors," we pray, that God, for 
Christ's sake, would freely pardon all our sins ; which we are 
the rather encouraged to ask, because by his grace we are 
enabled from the heart to forgive others. 

Q. 112. What do we pray for in the sixth petition ? 

A. In the sixth petition, which is, "And lead us not into 
temptation, but deliver us from evil," we pray, that God would 
either keep us from being tempted to sin, or support and 
deliver us when we are tempted. 

Q. 113. What does the conclusion of the Lord's Prayer 
teach us ? 

A. The conclusion of the Lord's Prayer, which is, " For 
thine is the kingdom, and the power, and the glory, forever. 
Amen," teaches us to take our encouragement in prayer from 
God only, and in our prayers to praise him, ascribing kingdom, 
power, and glory to him. And in testimony of our desire, 
and assurance to be heard, we say, Amen. 



92 THE BAPTIST DENOMINATION. 

THE LAW OF GOD, CONTAINED IN THE TEN COMMANDMENTS GIVEN BY 
GOD AT MOUNT SINAI. 

Exodus, Chapters xix. and xx. 

And it came to pass on the third day in the morning, that 
there were thunders, and lightnings, and a thick cloud upon 
the mount, and the voice of the trumpet exceeding loud : so 
that all the people that was in the camp trembled. And 
Moses brought forth the people out of the camp to meet with 
God ; and they stood at the nether part of the mount. And 
Mount Sinai was altogether on a smoke, because the Lord 
descended upon it in fire ; and the smoke thereof ascended as 
the smoke of a furnace, and the whole mount quaked greatly. 
And when the voice of the trumpet sounded long, and waxed 
louder and louder, Moses spake, and God answered him by a 
voice. 

And God spake all these words, saying: I am the Lord 
thy God, which have brought thee out of the land of Egypt, 
out of the house of bondage. 

I. Thou shalt have no other gods before me. 

II. Thou shalt not make unto thee any graven image, or 
any likeness of any thing that is in heaven above, or that is 
in the earth beneath, or that is in the water under the earth : 
Thou shalt not bow down thyself to them, nor serve them : for 
I the Lord thy God am a jealous God, visiting the iniquity 
of the fathers upon the children unto the third and fourth 
generation of them that hate me ; and showing mercy unto 
thousands of them that love me and keep my commandments. 

III. Thou shalt not take the name of the Lord thy God 
in vain ; for the Lord will not hold him guiltless that taketh 
his name in vain. 

IV. Remember the Sabbath-Day, to keep it holy. Six 
days shalt thou labor, and do all thy work ; but the seventh 
day is the Sabbath of the Lord thy God : in it thou shalt 
not do any work, thou, nor thy son, nor thy daughter, thy 
man-servant, nor thy maid-servant, nor thy cattle, nor thy 



THE BAPTIST CATECHISM. 93 

stranger that is within thy gates : For in six days the Lord 
made heaven and earth, the sea, and all that in them is, and 
rested the seventh day ; wherefore the Lord blessed the Sab- 
bath-day and hallowed it. 

V. Honor thy father and thy mother ; that thy days may 
be long npon the land which the Lord thy God giveth thee. 

VI. Thou shalt not kill. 

VII. Thou shalt not commit adultery. 

VIII. Thou shalt not steal. 

IX. Thou shalt not bear false witness against thy neighbor. 

X. Thou shalt not covet thy neighbor's house, thou shalt 
not covet thy neighbor's wife, nor his man-servant, nor his 
maid-servant, nor his ox, nor his ass, nor anything that is thy 
neighbor's. 

THE SPIRIT OP THE WHOLE LAW. 

Matthew xxn. 36-*40. 

One of the Pharisees asked Jesus, saying, Master, which is 
the great commandment in the law ? 

Jesus said unto him, Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind. This is the first and great commandment. 

And the second is like unto it, Thou shalt love thy neighbor 
as thyself. 

On these two commandments hang all the law and the 
prophets. 

OUR SAVIOUR'S NEW COMMANDMENT. 
John xiii. 34-35. 

A new commandment I give unto you, That ye love one 
another : as I have loved you, that ye also love one another. 

By this shall all men know that ye are my disciples, if ye 
have love one to another. 



9* THE BAPTIST DENOMINATION. 



CHAPTER III. 

Baptism — Pengilly's work all which is necessary. 1. The four Gospels. 
2. John's Baptism. 3. The subjects, mode, and spiritual design of 
baptism. 4. The mode of John's baptism. 5. The baptism of Jesus. 
6. Christ baptizing by his disciples. 7. John's last baptizing in JEnon. 
8. Beferences of Jesus to John, and his baptism and success. 9. Christ's 
sufferings under the figure of baptism. 10. The great commission. 11. 
Conclusion of the four Gospels. 12. The Acts of the Apostles. 13. 
The pentecostal baptism. 14. Philip baptizing at Samaria. 15. Mode 
of the Eunuch's baptism. 16. The baptism of Paul. 17. Of Cornelius 
and his friends. 18. Of Lydia and her household. 19. Of the jailor and 
his household. 20. Paul and household baptisms at Corinth. 21. Re- 
flections upon household baptisms. 22. Baptisms at Ephe'sus. 23. Con- 
clusion of the Acts. The Epistles. 24. Passages which contain express 
allusions to baptism. 25. Occasional mention of baptism. 26. Baptism 
illustrated by events in the Old Testament 27. Conclusion of the New 
Testament. 

It seems a work of supererogation to attempt to originate 
any thing upon the subject of baptism. So much has been 
written, so well, that the only task left us is that of selection 
for our pages. 

It would require a volume to notice the numerous able 
works on the subject of baptism. Learned and practical men 
have furnished works on every phase of it ; so that little, if any 
thing, remains to be desired, except that these works should 
be studied. Their study would produce a desirable harmony 
on the subject among Christians. I have selected so much of 
Pengilly's work as relates to "a faithful citation of all the pas- 
sages in the New Testament on the subject of baptism, with 
the passages referred to in the Old Testament:" 

1. Passages in the Four Gospels. 

2. The Mission, Preaching and Baptizing of John the 
Baptist 

The first place of Scripture where the ordinance of baptism 






BAPTISM. 95 

is found, is in the account given of the ministry of John the 
Baptist, the forerunner of Christ. The surname of "Baptist" 
was most probably given him because he was " sent to bap- 
tize" by Divine authority, and was the first so authorized and 
employed. As all the four evangelists have given some ac- 
count of John, I shall unite the testimony of the four, and 
present it to the reader in a continued relation. 

Mark i. 1. The beginning of the Gospel of Jesus Christ, 
the Son of God. 

John i. 6, T. There was a man sent from God, whose name 
was John : the same came to bear witness of the Light, that 
all men through him might believe. Matt. iii. 3. For this 
is he that was spoken of by the prophet Esaias, saying, The 
voice of one crying in the wilderness, Prepare ye the way of 
the Lord, make his paths straight. 

Luke i. 16, 11. And many of the children of Israel shall 
he turn to the Lord their God : And he shall go before him in 
the spirit and power of Elias, to turn the hearts of the fathers 
to the children, and the disobedient to the wisdom of the just ; 
to make ready a people prepared for the Lord. iii. 1, 2. Now 
the word of God came unto John, the son of Zacharias, in the 
wilderness. 

Matt. iii. 1. In those days came John the Baptist, preach- 
ing in the wilderness of Judea ; Luke iii. 3. And he came 
into all the country about Jordan, preaching the baptism of 
repentance for the remission of sins ; Matt. iii. 2. . And say- 
ing, Repent ye, for the kingdom of heaven is at hand. 

Acts xiii. 24. John preached the baptism of repentance to 
all the people of Israel ; (xix. 4,) saying unto the people, that 
they should believe on him which should come after him, that 
is, on Christ Jesus. 

John i. 19 to 31. And this is the record of John, when the 
Jews sent priests and Lcvites to ask him, Who art thou ? Ho 
confessed, I am not the Christ. I am the voice of one crying 
in the wilderness, Make straight tho way of tho Lord. And 



96 THE BAPTIST DENOMINATION. 

they asked him, Why baptizest thou, if thou be not that Christ? 
John answered, I baptize with water : but there standeth one 
among you, who, coming after me, is preferred before me. 
That he should be manifest to Israel, therefore am I come 
baptizing with water. 33. [For God] sent me to baptize with 
water. 

Matt. iii. 5. Then went out to him Jerusalem and all 
Judea, and all the region round about Jordan, 6. And were 
baptized of him in Jordan, confessing their sins. 

Mark i. 4. John did baptize in the wilderness, and preach 
the baptism of repentance for the remission of sins, 5. And 
there went out unto him all the land of Judea and they of 
Jerusalem, and were all baptized of him in the river of Jordan, 
confessing their sins. 

Luke iii. 12. Then came also publicans to be baptized, and 
said unto him, Master, what shall we do ? 13. And he said 
unto them, Exact no more than that which is appointed you. 

Matt. iii. J. But when he saw many of the Pharisees and 
Sadducees come to his baptism, he said unto them, genera- 
tion of vipers, who hath warned you to flee from the wrath to 
come ? 8. Bring forth, therefore, fruits meet for repentance : 
9. And think not to say within yourselves, We have Abraham 
to our father : for I say unto you, that God is able of these 
stones to raise up children unto Abraham. 11. I indeed bap- 
tize you with water unto repentance ; but he that cometh after 
me is mightier than I, whose shoes I am not worthy to bear : 
he shall baptize you with the Holy Ghost and with fire: 12. 
Wh Dse fan is in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the garner ; but he will bum 
up the chaff with unquenchable fire. 

3. The Subjects, Mode, and Spiritual Design of Baptism, 

There are three inquiries in relation to the ordinance of bap- 
tism, upon which, I shall imagine, you are desirous of obtaining 
satisfaction of mind, purely deduced from the Scriptures — 
namely : 



BAPTISM. 9? 

I. Who are proper subjects of Christian baptism, according 
to the authority of Christ, and the practice of his harbinger 
and apostles ? 

II. By what mode should the ordinance be administered, 
according to the same authority and practice ? 

III. What is the spiritual design of Baptism, and in whom 
is that design realized ? 

These three inquiries will be kept constantly in view in the 
following pages. In the forgoing section of Scriptures you 
have a full account of John the Baptist, with reference to his 
practice, in which you may notice, — 

Sis mission was divine. He was "sent from God." He 
was raised up by the special purpose and power of God, and 
employed in a work entirely his own ; succeeding to no one 
who had gone before him, and followed by no one in the same 
office. His instructions for his work he obtained by Divine 
revelation: — "The word of God came unto John/' and thus 
his entire work was of God's immediate appointment. 

The great object of his ministry was to "prepare the way 
of the Lord; 17 i. e., of Christ, who was immediately to follow 
him, according to the prediction of the prophets ; Isa. xl. 3. 
Mai. iii. 1. This great design John was to accomplish, 1. By 
proclaiming repentance — impressing on the minds of his 
hearers their guilt before God ; the necessity of being sensible 
of it, and confessing it; and thus, with contrition of heart, 
"to turn to the Lord their God." 2. By announcing the 
immediate approach of the long-promised Messiah ; assuring 
the Jews that his "kingdom was at hand ;" and, 3. By seri- 
ously charging and exhorting them to "Believe on him who 
should come after him, that is, on Christ Jesus." By these 
labors attended with the blessing of heaven, he was "to make 
ready a people prepared for the Lord." And this was happily 
accomplished, inasmuch as the first disciples of Christ were 
previously disciples of John. John i. 35-47. 

It does not appear, therefore, that the design of John's 




98 THE BAPTIST DENOMINATION. 

mission could be realized in any but in adult persons, or per- 
sons come to the years of understanding ; none else could 
repent of sin ; none else could embrace the glad tidings of the 
coming Saviour, and thereby be "a people prepared" for the 
service of Christ ; who, within one year, was to follow John, 
and receive the people so prepared. 

His ministry was to be followed by the administration 
of the ordinance of baptism. His commission from heaven 
included this ordinance. Baptism as a divine institution was 
unknown in the church of God previous to the mission of John. 
But he informed his hearers, that the same God who sent him 
to prepare the way of the Lord, " sent him to baptize with 
water," (John i. 33,) and this too was preparatory to the ministry 
of Christ, as it was fitted and intended to teach the guilt of sin, 
and the penitent sinner's purification in the way which the 
gospel of Christ should bring more fully to light. Of that 
blessed work of purification baptism was an appropriate and 
impressive emblem. In accordance with these remarks, we 
have the excellent 

Matthew Henry. " Baptism with water made way for 
the manifesting of Christ, as it supposed our corruption and 
filthiness, and signified our cleansing by him, who is the Foun- 
tain opened." Of John's express commission from heaven 
for baptizing, Mr. Henry adds, " See what sure grounds John 
went upon in his ministry and baptism. He did not run with- 
out sending ; God sent him to baptize. He had a warrant 
from heaven for what he did. . . God gave him both his mis- 
sion and his message; both his credentials and instructions." 
Expos, on John i. 6-14, and 29-36. 

The persons John baptized had received his ministry, and 
were professed penitents. One particular circumstance is 
expressly asserted by Matthew, and repeated again by Mark, 
descriptive of the persons whom John baptized, and by the 
latter it is asserted of " all" of them ; namely, that they con- 
fessed their sins. He had preached repentance — exhorted 



BAPTISM. 99 

to repentance — and of the Pharisees and Sadducees demanded 
the " fruits of repentance ;" while he peremptorily rejected every 
plea they might urge, particularly that, in which they gene- 
rally gloried, that they were the children of Abraham ; and 
hence, in accordance with that repentance which John thus 
preached and demanded, "they were all baptized of him, con- 
fessing their sins." Thus his baptism is expressly called by 
Mark i. 4, by Luke iii. 3, and twice by Paul, Acts xiii. 24, 
and xix. 4, "the baptism of repentance." This being admitted, 
it will follow, that the persons, yea, all the persons, whom 
John baptized, were those who had received and believed 
his ministry ; and, as the " fruit" of their conviction, they 
openly professed repentance toward G-od, and faith in the 
approaching Saviour. Thus, 

Mr. Erskine. "John's baptism was termed the baptism 
of repentance, and baptism to repentance; because he required 
of all whom he admitted to baptism, a profession of repent- 
ance, and exhorted them to such a conduct as would demon- 
strate their repentance genuine." In Booth's Pcedobap. 
Exam. Vol. II. p. 241. Ed. 2. 

Mr. Scott. " It does not appear that any but adults were 
baptized by John. . . adult Jews, professing repentance and a 
disposition to become the Messiah's subjects, were the only 
persons whom John admitted to baptism." Comment, on 
Halt. iii. 5, 6. 

Mr. Burkitt. " John's baptism was the baptism of repent- 
ance, of which infants were incapable." Expos. Notes on 
Matt. xix. 13-15. 

4. Of tJie Mode of John's Baptism. 

My reader will, no doubt, be aware that the ordinance of 
baptism is administered three different ways, in different 
countries, and by different bodies of Christians; namely, by 
dipping — pouring — and sprinkling. He will also be aware, 
that in vjhatever way the water be employed, it cannot 
take away sin. No spiritual benefit can be conveyed by 



100 THE BAPTIST DENOMINATION. 

any one mode more than by another ; but, notwithstanding 
this, it is a serious and interesting question, ivhich of these 
has divine authority ? How did the harbinger of Christ, 
having God's command upon the subject, administer the 
ordinance ? By which of these modes ivas Jesus baptized f 
and his disciples by his sanction ? There can be but one 
mode that has this divine authority ; a deviation from this, 
is a deviation from the revealed will of God, and can be 
nothing better than a mere human invention. What is that 
one authorized mode ? Will the Scriptures afford an in- 
quiring mind satisfaction on this subject ? No doubt ; they 
were intended for that purpose, on this as well as on every 
other subject, in which our obedience to God is required. 

Turn then your eye, reader, from the diversified and often 
varying practices of men, to that unerring and unchangeable 
source of information, which, in these pages, we propose to 
examine. Two inquiries here suggest themselves : 

I. What does the icord in the original language, employed 
by the Spirit of God to express this ordinance, signify ? Does 
it express the action of dipping, pouring, or sprinkling ? 

II. What mode do the circumstances attending the ordi- 
nance most evidently favor ? 

I. To express the action by which this ordinance is to be 
administered, the word so chosen is Ba*W£« ; which our trans- 
lators have not rendered into English by a verb of our own 
language expressive of the same action, but adopted the 
original Greek word, which with us is to baptize. To obtain 
therefore the sense of this word, we will turn to a Lexicon, 
where the word in question is explained.* The following is 

* We might here call to our assistance lexicographers and other learned 
writers out of number; but I may with confidence affirm, that in citing one, 
we cite every competent authority on the subject ; for in the proper and 
primary sense of the word bajytize, learned men of all classes and countries 
are agreed, as I shall show in the Appendix. 

[We may add to this note of Pengilly, that Robinson, a learned Pedo- 
baptist, who has prepared a valuable Lexicon of the New Testament, does 



BAPTISM. 101 

from the excellent Greek and English Lexicon of Div John 
Jones, which gives the plain sense of words without refining 
or accommodating : 

" BaTttco, I dip ; — I dye, stain. 

"Ba*r(£«, 1 plunge ; I plunge in water, dip, baptize ; bury, 
overwhelm. 

"BaTtrvZopai, I am plunged; plunge myself in sorrow; 
submit to suffer. 

11 BaTttcafia, immersion, baptism; plunging in affliction." 

To the unlearned reader it may be proper to observe, that 
the first of these words is the theme or root of the three fol- 
lowing, and gives the primary idea of all ; the first sense of 
which is to dip. The second is the word chosen by inspira- 
tion, to express the action by which the ordinance is adminis- 
tered, to baptize, i. e. , to plunge. The third is the same, in the 
passive form, used by our Lord respecting his sufferings, in 
Matt xx. 22, 23, and Luke xii. 50. The last is the Scripture 
name of the ordinance, baptism; the first sense of which is 
immersion. 

According to this authority, to baptize, is to plunge, to 
plunge in water, to dip ; and then, figuratively, to plunge, or 
overwhelm, as in sorrow, suffering, or affliction ; and also, that 
baptism is immersion. I refer my reader to the Appendix, 
at the end of this pamphlet (Part II.), for a confirmation of 
the sense here given ; and requesting him to associate this 
sense with the words baptize and baptism, when they occur in 
future sections of Scripture, in order to observe whether that 
sense harmonizes with other statements connected with the 
ordinance, we pass on to notice 

II. What mode do the circumstances attending the ordi- 
nance, as now administered by John, most evidently favor ? 

We should notice the place where John administered this 
ordinance. It was " the river Jordan." If, in reference to 

not intimate that baptizo means to sprinkle. Tho same is true of Donncgan ; 
and indeed of all modern lexicographers.] 

9* 



102 THE BAPTIST DENOMINATION. 

the people of Jerusalem, a situation where water might be 
easily obtained for sprinkling or pouring was what John re- 
quired, we read of our Lord at this place directing the man 
that was born blind to go and " wash in the pool of Siloam;" 
so we read of the "pool called Bethesda," and "the brook 
Cedron ;" all in or near Jerusalem (and we read of others in 
the Old Testament) ; and, without doubt, at some of them the 
penitent Jews of that city and neighborhood might have 
received the ordinance, if such were the mode by which John 
administered it ; and it cannot reasonably be imagined he 
would have required those persons to go the distance of seve- 
ral miles for the convenience of the river Jordan : more reason- 
able to suppose he would have baptized in every town and 
village where his ministry had its intended effect ; and espe- 
cially at or near the metropolis. This strongly favors the 
opinion, that immersion was his* mode. Thus, 

Mr. Towerson. " For what need would there have been 
of the Baptist's resorting to great confluxes of water, were it 
not that the baptism was to be performed by an immersion ? 
A very little water, as we know it doth with us, sufficing for 
an effusion or sprinkling." In Booth's Pcedobap. Exam. 
Yol. I. p. 209. Ed. 2. 

It is moreover affirmed, that not only was the river Jordan 
chosen by John for his baptism, but Matthew states, the peo- 
ple "were baptized of him in Jordan," and Mark adds, "in 
the river of Jordan." The idea of going into the water of a 
river for the purpose of baptizing in it, by sprinkling on the 
face, or pouring on the head, is too absurd to be entertained. 

John also states himself, "I indeed baptize you (h v8at(,,) 
that is, "in water ;" not " with water," as it is rendered in the 
English authorized version. The passage was translated in 
water, in some of the early versions of the New Testament into 
our language. It is in water in the Vulgate, Syriac, Arabic, 
and Ethiopic versions ; it is so rendered by Montanus, and 
recently, in our own country, by that pre-eminent scholar, GK 



BAPTISM. 103 

Campbell, (Principal of Marischal College, Aberdeen,) whose 
judicious and, in my opinion, unanswerable note upon the 
place I will lay before my reader. 

Mr. Campbell. " So inconsistent are the interpreters last 
mentioned [i. e., certain Protestant] that none of them have 
scrupled to render sv *<* io^Sav^, in Jordan ; though nothing can 
be plainer than that, if there be any incongruity in the expres- 
sion in water, this, in Jordan, must be equally incongruous. 
But they have seen that the preposition in could not be avoid- 
ed there, without adopting a circumlocution — which would 
have made this deviation from the text too glaring. The word 
parti i&w, both in sacred authors and in classical, signifies to 
dip, to plunge, to immerse, and was rendered by Tertullian, 
the oldest of the Latin fathers, tingere ; the term used for 
dyeing cloth, which was by immersion. It is always construed 
suitably to this meaning ; thus it is, sv vdati, &v ta> lo^cu^," 
(that is, in water, in the Jordan.) "But I should not lay 
much stress on the preposition sv, which, answering to the 
Hebrew (beth), may denote with, as well as in, did not the 
whole phraseology, in regard to this ceremony, concur in 
evincing the same thing. Accordingly, the baptized are 
said to arise, emerge, or ascend, ver. 16, and Acts viii. 39, 
from or out of the water. When, therefore, the Greek word 
[baptizo] is adopted, rather than translated into modern lan- 
guages, the mode of construction ought to be preserved so far 
as may conduce to suggest its original import." Let the reader 
seriously consider what follows. "It is to be regretted that we 
have so much evidence, that even good and learned men allow 
their judgments to be warped by the sentiments and customs 
of the sect which they prefer. The true partisan, of whatever 
denomination, always inclines to correct the diction of 
the spirit by that of the party." Four Gospels, Note on 
Matt. iii. 11. 

Tertullian, who lived within a century after the Apostle 
John, mentions expressly the people (quos Joannes in Jordane 



104 THE BAPTIST DENOMINATION. 

tinxit) "whom John dipped in Jordan." In StenneWs An- 
swer to Russen, p. 144. 

Would it not be absurd to render the passage " John bap- 
tized with the Jordan ?" and if, of necessity, it must be " in 
the Jordan/' then it undeniably follows, it must be "in water;" 
and baptism in water or in a river, wherever so observed 
throughout the world, is baptism by immersion. But I hope 
to satisfy any candid inquirer on this subject in the Appendix. 

Mr. Hervey, when contending that sv signifies in, adds, "I 
can prove it to have been in peaceable possession of this signi- 
fication for more than two thousand years." "Every one 
knows," he observes in another place, that with "is not the 
native, obvious, and literal meaning ; rather a meaning sway- 
ed, influenced, moulded by the preceding or following word." 
Letters to Mr. Wesley, Let. X. and II. 

Lightfoot and Adam Clarke. "That the baptism of 
John was by plunging the body (after the same manner as the 
washing unclean persons was) seems to appear from those 
things which are related of him ; namely, that he baptized in 
Jordan, that he baptized in Enon, because there was much 
water there," &c. In A. Clarke's Commentary, at the end 
of Mark. 

Inference. If, then, I am a sincere inquirer after the will 
of God, and disposed to gather that will from what God has 
been pleased to reveal in his word for that purpose, I am con- 
strained, from the foregoing Scriptures, to draw the following 
inference, namely, " that John baptized none but those who 
gave him satisfactory evidence of being conscious of their sin 
and guilt before God, and whom he exhorted to. repent and to 
believe in Jesus ; and as to the Mode, that he immersed them 
in water, in the Jordan." 

5. The Baptism of Jesus. 

Our Lord's baptism we next find immediately following the 
foregoing account of John. This place attaches to it infinite 
interest, by the infinite dignity of the Person baptized. 



BAPTISM. 105 

Matt. iii. 13. Then cometh Jesus from Galilee to Jordan 
unto John to be baptized of him. 14. But John forbade him, 
saying, I have need to be baptized of thee, and comest thou to 
me ? 15. And Jesus answering, said unto him, Suffer it to be 
so now : for thus it becometh us to fulfil all righteousness. 
Then he suffered him. Mark i. 9. [Thus] Jesus came from 
Nazareth of Galilee, and was baptized of John in Jordan. 

Matt. iii. 16. And Jesus, when he was baptized, went up 
straightway out of the water. Mark i. 10. And coming up 
out of the water, Luke iii. 21, and praying, the heaven was 
opened, 22, And the Holy Ghost descended in a bodily shape 
like a dove upon him, and a voice came from heaven, which 
said, Thou art my beloved Son ; in thee I am well pleased. 
23. And Jesus himself began to be about thirty years of age. 

John i. 32. And John bare record, saying, I saw the Spirit 
descending from heaven like a dove, and it abode upon him. 
29, 36. And looking upon Jesus as he walked, he saith, Be- 
hold the Lamb of God, which taketh away the sin of the 
world ! 34. And I saw, and bare record that this is the Son 
of God. 28. These things were done in Bethabara, where 
John was baptizing. 

What, my pious reader, shall we say of the Person baptized 
in this case ! What an honor is hereby attached to the ordi- 
nance, and consequently to all that duly follow the example of 
the Redeemer in it ! 

Let the man who slights and contemns this sacred institu- 
tion, calling it " an useless, unmeaning ceremony, incapable of 
washing away sin, or of effecting any good," let him read these 
verses, and view the immaculate Son of God, who had " no 
sin" to wash away, proceeding from Galilee down to Jordan, 
" to be baptized." Let him see the " Wisdom of God" enter- 
ing the streams, and bowing beneath them, 

" The emblem of his future grave !" 

This, we should suppose, would induce a different sentiment of 
the ordinance, and silence every objection to the practice of it. 



106 THE BAPTIST DENOMINATION. 

And if a sight of Christ in Jordan had not that effect, let him 
hear and see the approbation of the Father and Spirit testi- 
fied on this very occasion, and immediately upon his submission 
to this sacred rite. Never was an ordinance so honored ! Here 
is a dignity given to it infinitely exceeding any of the rites of 
the Old Testament. Each Person of the sacred Trinity is 
specially present, and each Divine Person gives it the testi- 
mony of his approbation ! The blessed Redeemer submits to 
be baptized ; the Father, at the instant of his rising from the 
water, calls him his beloved Son, in whose conduct he was well 
pleased ; and the Divine Spirit, at the same instant, descend- 
ed upon him in a visible form ! 0, to have witnessed this 
scene, how overwhelming ! Nothing since the commencement 
of time, has equalled in sublimity and glory this wonderful 
event. 

Four things are to be noticed in this place. The Beason 
why Christ would be baptized ; upon which, hear the cele- 
brated and excellent 

Witsitts. " Our Lord would be baptized, that he might 
conciliate authority to the baptism of John — that, by his own 
example, he might commend and sanctify our baptism — that 
men might not be loath to come to the baptism of the Lord, 
seeing the Lord was not backward to come to the baptism of 
a servant — that, by his baptism, he might represent the future 
condition both of himself and his followers ; first humble, then 
glorious ; now mean and low, then glorious and exalted ; that 
represented by immersion, this by emersion — and finally, to 
declare by his voluntary submission to baptism, that he would 
not delay the delivering up of himself to be immersed in the 
torrents of hell, yet with a certain faith and hope of emerging." 
— In Peed. Exam. Yol. I. page 14*1. 

The Time chosen for fulfilling the promise of pouring forth 
the Spirit upon Christ. This is noticed and improved by the 
pious 

Doddridge. " Jesus had no sin to wash away, yet he was 



BAPTISM. 10t 

baptized ; and God owned that ordinance so far as to make it 
the season of pouring forth the Spirit upon him. And where 
can we expect this sacred effusion, but in a conscientious and 
humble attendance upon divine appointments ?" Fam. Expos. 
Improv. of the place. 

The Language of Christ, in answer to John ; which is thus 
explained by an esteemed commentator : 

Mr. Scott. Thus it becometh us, &c. "We never find 
that Jesus spake of himself in the plural number ; and it 
must therefore be allowed he meant John also, and all the 
servants of God, in a subordinate sense. It became Christ, as 
our surety and our example, perfectly to fulfil all righteous- 
ness ; it becomes us to walk in all the commandments and 
ordinances of God, without exception, and to attend on every 
divine institution — as long as it continues in force. Thus far 
Christ's example is obligatory." Commentary on Matt. iii. 
13-15. 

The Circumstance immediately following his baptism, 
namely, his u coming up out of the water," which evidently 
implies that he went down into it, (as is expressly said of 
Philip and the eunuch, Actsviii. 38;) a circumstance required 
in no mode of baptism but immersion, and hence we infer that 
Jesus was buried or immersed in the water. To this mode of 
baptism our blessed Saviour plainly alludes, when referring to 
his overwhelming sufferings, in Luke xii. 50, which we shall 
come to presently. 

Campbell's Translation. " Jesus, being baptized, no sooner 
rose out of the water, than heaven was opened to him." Four 
Gospels, Matt. iii. 16. 

Doddridge's. " And after Jesus was baptized, as soon as 
he ascended out of the water, behold, the heavens were opened 
unto him." In loco. 

Macknigiit. Jesus "submitted to be baptized, that is, 
buried under the water by John, and to be raised out of it 



108 THE BAPTIST DENOMINATION. 

again, as an emblem of bis future death and resurrection." 
ApostoL Epis. Note on Rom. vi. 4. 

Bishop Taylor. " The custom of the ancient churches was 
not sprinkling, but immersion ; in pursuance of the sense of the 
word in the commandment, and the example of our blessed 
Saviour." In Peed. Exam. Vol. I. p. 199. 

I never, my reader, can think of the baptism of this glorious 
and divine Person — the Son of God — the Lord from heaven — 
the righteous Judge of the last day — the Author of our salva- 
tion, and the Giver of eternal life, but with feelings of the 
deepest interest. We observe him here proceeding on his long 
journey, (for Nazareth was three days journey from Jerusalem, 
and not less from Bethabara,) the object of which is, " to be 
baptized." We observe him admitting of no argument against 
his submission to that rite ; and we ought never to forget how 
he associated his people, his followers, with himself, "thus it 
becometh us 1" the servant as well as the Lord, the members 
as well as the Head, " to fulfil all" practical "righteousness ;" 
all that God enjoins and requires. How strong is the obliga- 
tion to realize what the Saviour here intended I Who will not 
concur in the pious decision of Mr. Polhill ? " The pattern 
of Christ and the Apostles is more to me than all the human 
wisdom in the world." Nor can any one deny me the follow- 
ing 

Inference. The Baptism of Jesus, as an Example, is ful- 
filled in the baptism of a Believer by Immersion, and in no 
other case. 

6. Christ Baptizing by his Disciples. 

This is the only mention of our Lord's baptizing, or of the 
disciples by his authority and direction, during his corporeal 
presence with them; and, consequently, it claims our very 
serious attention. 

John iii. 22. After these things came Jesus and his disciples 
into the land of Judea ; and there he tarried with them and 
baptized. 26. And they came unto John, and said unto him, 






BAPTISM. 109 

Rabbi, he that was with thee beyond Jordan, to whom thou 
bearest witness, behold, the same baptizeth, and all men come 
to him. 27. John answered and said, A man can receive 
nothing, except it be given him from heaven. 30. He must 
increase, but I must decrease. 

Chap. iv. 1. When, therefore, the Lord knew how the 
Pharisees had heard that Jesus made and baptized more dis- 
ciples than John, 2. (Though Jesus himself baptized not, but 
his disciples,) 3. He left Judea, and departed again into Gali* 
lee. x. 40. And [he] went away again beyond Jordan, into 
the place where John at first baptized ; — 42. And many 
believed on him there. 

The import of this passage is simply this: " Jesus went into 
the land of Judea, and baptized certain disciples, — many hear- 
ing of him, and remembering what John had preached concern- 
ing him, flocked to him,. — and soon it was generally known and 
said, as the happy fruit of his labors, ' That Jesus made and 
baptized more disciples than John; 1 upon which the Saviour 
departed, and went into Galilee. He again, however, visited 
this interesting place, and many more believed on him there." 

The only thing to be noticed here, and it is certainly of 
some importance as to our first inquiry, is this, that Christ 
made disciples before he baptized them. He did not begin by 
baptizing, and afterwards instructing ; but he first taught them 
his gospel, and they, believing and embracing his word, are 
thereby "made his disciples;" and hence they are said to 
"come to him," to conform to his commandments, and then, 
secondly, he baptized them. As this is all the Evangelists 
have recorded respecting Christ baptizing, through the whole 
of his ministry, this is, consequently, all in which the Prac- 
tice of Christ is given for the guide of his people. What we 
are to understand by "disciples," or "making disciples," is 
thus described by 

Mit. Owen. "By the disciples of Christ, I intend them, 
and them only, who profess faith in his person and doctrine, 
10 



110 TllK BAPTIST DENOMINATION. 

<fcc. This is the method of the gospel, that first men, by the 
preaching o( it, be made disciples, or be brought unto faith 
in Christ, and then to be taught to do and observe whatever 
he commands." In Peed, Exam. Vol. IT. p. 275 and 28T. 

Mr. Baxter. "A disciple and a Christian are all one." 
Ibid. ]). 288. 

Our LORD, however, may be heard for himself, as to what 
is intended by his disciples: " Whosoever doth not bear his 
cross, and come after me, cannot be my disciple." Luke xiv. 
2t. Whatever, therefore, may be said in favor of infant bap- 
tism, it cannot be said that either Christ's Example or Prac- 
tice affords it any support ; and we shall presently come to his 
Command on the subject. But, in passing from noticing the 
Practice of .Jesus, let me cite the words of one of the most 
eminent P&dobaptist Commentators on the Bible England has 
ever witnessed : — 

Mr. Scott. "The baptism of Jesus was, doubtless, of 
adults alone." Commentary on John iii. 22-24. 

7. John's last baptizing in JEnon. 

The next passage we find on our subject, is contained in few 
words. It is, however, of powerful import relative to the 
Mode. 

John iii. 23. And John also was baptizing in iEnon, near 
to Salim, because there was much water there; and they came 
and were baptized. 

Of the Persbns here alluded to as baptized by the Harbin- 
ger oi' the Redeemer, nothing is said descriptive of them, 
except that "they came" to John, as the penitent Jews had 
before done at Jordan, and, like them, "were baptized ;" which 
fairly implies, that it was their own voluntary act thus to seek 
this holy rite; and if so, they must have been previously 
instructed. 

But, in reference to our inquiry on the Mode of baptism, 
this passage is oi great weight, We have here the Reason 
assigned, on account of which John chose the place where 



BAPTISM. Ill 

wc now find him pursuing the object in which he in divinely 
employed. He in baptizing in JBnon, " because there was 
much water there." No candid Christian, I think, can object 
to the following 

Inference. If John chose a place for the purpose of bap- 
tizing, on account of one circumstance, necessary for that 
ordinance, namely, " because there was much water there," 
then his Mode of baptism required much water. But much 
water is not necessary for any Mode of baptism but Immer- 
sion, and hence, without doubt, that was his practice. The 
same inference was drawn, with as little doubt, by the illustri- 
ous Pedobaptists following : — 

Calvin. "From these words, John iii. 23, it may be 
inferred, that baptism was administered, by John and Christ, 
by plunging the whole body under water. " In Peed. Exam. 
Vol. I. p. 194. 

Whitby. "Otc vSata novka ^v txsv; Because there weis 
much water there, in which their whole bodies might bo 
dipped; for in this manner only was the Jewish baptism per- 
formed, by a descent into the water, Acts. viii. 38, and an 
ascent out of it, ver. 39, and a burial in it. Rom vi. 3, 4. 
Colos. ii. 12." Annejt. on the place. See Lightfoot and A. 
Clarke, at p. 16. 

My readers scarcely need be told, that those who practice 
sprinkling never go to rivers, or places of much water, to 
administer the ordinance, and, if they should do so, the great 
quantity of the water could not be assigned as the reason for 
choosing such places ; because, in their Mode, a very small 
queinlity only is required. — Not much candor is necessary to 
admit the truth so plainly conveyed as in this passage.* 

* The answer that some have made; that the words, "much water/' should 
be "many waters," and refer to many shallow streams, la sufficiently answered 

)>y the learned Podobaptist Expositor, who thus renders and explains the 
passage : 

DODDBIDQB. "John was also at that time baptizing at /Knon; and ho 
particularly choso that place, because there was a great quantity of water 



112 THE BAPTIST DENOMINATION. 

8. References of Jesus Christ to John, his baptism and 
success. 

As the passage in the preceding section contains the last 
record of John's baptizing, it appears proper to follow it by 
the testimony Jesus bore to his Harbinger and his labors. 

Luke vii. 24. And when the messengers of John were 
departed, he began to speak unto the people concerning John. 
What went ye out into the wilderness for to see? 26. A 
prophet? Yea, I say unto you, and more than a prophet. 
Matt. xi. 10. For this is he of whom it is written, Behold, I 
send my messenger before thy face, which shall prepare thy way 
before thee. 11. Yerily I say unto you, Among them that are 
born of women, there hath not arisen a greater than John the 
Baptist. John v. 35. He was a burning and a shining light. 

Mark xi. 29. And Jesus answered and said unto them, I 
will also ask you one question. 30. The baptism of John, 
was it from heaven, or of men ? answer me. 31. And they 
reasoned with themselves, saying, If we shall say, From 
heaven ; he will say, Why then did ye not believe him ? 32. 
But if we shall say, Of men : (all the people will stone us : 
Luke xx. 6,) they feared the people ; for all men counted John 
that he was a prophet indeed. 33. And they answered and 
said unto Jesus, We cannot tell. 

Luke vii. 29. And all the people that heard him, and the 
publicans, justified God, being baptized with the baptism of 
John. 30. But the Pharisees and lawyers rejected the counsel 
of God against themselves, being not baptized of him. 

Here observe, 1. The Redeemer in the first of these pas- 
sages, gives John a pre-eminence above all the servants of 

there, which made it very convenient for his purpose." u Nothing surely 
can be more evident, than that [[lj'SaT'a rfoMuxT] many waters, signifies a 
large quantity of water, it being sometimes used for he Euphrates. Jer. li. 
13. (Septuagint.) To which, I suppose, there may be an allusion, Rev. xvii. 
1. Compare Ezek. xliii. 2., and Rev. i. 15 ; xiv. 2 ; xix. 6 ; where the voice 
of many waters does plainly signify the roaring of a high sea." Fam. Expos, 
Paraph., and Note on the Place. 



BAPTISM. 113 

God, of the former dispensation; not excepting Abraham, 
Moses, or Isaiah. His revelations were more signal ; his 
preaching of more vital importance, and his success greater. 
Thus was he more than a prophet. 

2. From the question which the Redeemer proposed to the 
Jews, Whether the baptism of John was from heaven or of 
men ? in order to convict them of their guilt in treating John's 
labors as they had done, it will evidently follow that it was 
"From heaven." Had John's baptism been borrowed from 
Jewish proselyte baptism, it would have been of men, (for that 
is unknown in the word of God,) and then the question might 
have been answered without hesitation, and the design of our 
Lord, in that case, could not have been realized. 

3. The common people, who heard John's ministry, (the 
Saviour adds,) "justified God," i. e., approved of the Divine 
conduct in John's ministry and baptism ; and this they evinced 
in " being baptized with the baptism of John ;" while classes 
.of higher religious repute, "the Pharisees and lawyers," in 
contempt of this messenger of God, and his message too, 
"rejected the counsel of God against themselves, being not 
baptized of him." Here our Lord plainly indicates that the 
ordinance of baptism was a part of "the counsel of God," 
i. e., his mind and will ; and, as far as this rite is contemned, 
so far the counsel of God is "rejected;" and it is, emphati- 
cally, " against themselves" who thus opposed what God en- 
joins. 

Inference. If John, who was but a man, is to be so highly 
regarded, and his baptism considered "the counsel of God;" 
so that neglect of it thus meets the marked disapprobation of 
our Redeemer ; — how much more may the Divine indignation 
be expected on them who slight this sacred ordinance in that 
still more interesting form, in which we shall presently find it, 
< — enjoined by Him, whose name is written " King of kings, 
and Lord of lords !" Surely I may add, " If they escaped 
not who refused him that spake on earth, much more shall 
*10 



114 THE BAPTIST DENOMINATION. 

not we escape, if we turn away from Him that speaketh from 
heaven!" Heb. xii. 25. 

9. Christ represents his Sufferings under the Figure of 
Baptism. 

Matt. xx. 22. But Jesus answered and said, Ye know 
not what ye ask. Are ye able to drink of the cup that I 
shall drink of, and to be baptized with the baptism that I am 
baptized with ? They say unto him, We are able. 23. And 
he said unto them, Ye shall drink indeed of my cup, and be 
baptized with the baptism that I am baptized with ; but to 
sit on my right hand, and on my left, is not mine to give, but 
it shall be given to them for whom it is prepared of my Father. 

Luke xii. 50. But I have a baptism to be baptized with ; 
and how am I straitened till it be accomplished ! 

Our Lord, in these affecting and impressive passages, is 
referring to the greatness of his approaching sufferings, — and, 
by a metaphor, he calls them "a Baptism." An interesting 
question from hence arises in reference to our second inquiry, 
Does sprinkling a little water on the face, or being totally 
immersed and overwhelmed in a large quantity, most appro- 
priately exhibit an image of the severity of the sufferings of 
Christ ? The following extracts will, I have no doubt, contain 
my reader's opinion : 

Doddridge thus paraphrases the places : " Are you able to 
drink of the bitter cup of which I am now about to drink so 
deep, and to be baptized with the baptism, and plunged into 
that sea of sufferings with which I am shortly to be Baptized, 
and, as it were, overwhelmed for a time !" "I have, indeed, a 
most dreadful baptism to be baptized with ; and I know that 
I shall be shortly bathed, as it were, in blood, and plunged 
in the most overwhelming distress." Fam. Expos, on the 
places. 

Witsius. " Immersion into the water is to be considered by 
us, as exhibiting that dreadful abyss of Divine justice, in which 
Christ, for our sins, was for a time, as it were, absorbed ; as in 



BAPTISM. 115 

David, his type, he complains, Psalm lxix. 2, " I am come into 
deep waters, where the floods overflow me? 1 CEcon. of the 
Cov. L. IY. C. xvi. § 26. 

Mr. James Hervey expresses himself, on this subject, with 
great energy. "He longed, (beneficent, blessed Being !) he 
longed for the fatal hour. He severely rebuked one of his 
disciples who would have dissuaded him from going as a 
volunteer to the cross. He was even straitened, under a kind 
of holy uneasiness, till the dreadful work was accomplished ; 
till he was baptized with the baptism of his sufferings, bathed 
in blood, srnd plunged in death [" Theron and Aspasio, Yol. 
II. Let. 1. 

"Sir H. Trelawney, under whose impressive ministry," 
says the late amiable Mr. Dore, of London, "my first religious 
feelings were invigorated, referring to those words of our 
Lord, exclaimed to this effect : ' Here, I must acknowledge, 
our Baptist brethren have the advantage : for our Redeemer's 
sufferings must not be compared to a few drops of water 
sprinkled on the face, for he was plunged into distress, and his 
soul was environed with sorrows.' " Sermons on Baptism, 
by J. Dore, p. 39. 

Inference. If our Lord intended the ordinance of baptism 
to exhibit an image of the overwhelming sorrows of his soul, 
in the garden and on the cross, his intention is frustrated by 
the change of immersion into sprinkling ! And if this be ad- 
mitted, (and it cannot be denied,) what devout Christian can 
think of this change but with deep regret I 

10. The Commission which our Lord gave his Apostles 
about the time of his Ascension into Heaven, containing the 
formal Institution of Christian Baptism. 

We have already seen that Baptism, as a New Testament 
ordinance, was instituted of God, and enjoined upon John as 
the herald and precursor of Christ. It is evident, also, that 
John administered it upon an admitted or professed acknow- 
ledgment of faith "in him who was to come after hiin." Acts 



116 THE BAPTIST DENOMINATION 

xix. 4. But after our Redeemer had come, and finished his 
work, an alteration was necessary in this particular circum- 
stance. ISTone on earth, but Jesus, could make that alteration ; 
and he, as Head and Lord of the church, now does it ; requir- 
ing it to be administered from this hour, "In the name of the 
Father, and of the Son, and of the Holy Ghost." This I 
consider as a renewed institution of the same sacred rite, 
altered only in its reference to the coming of Christ, to set up 
his kingdom. And, what adds greatly to the solemnity of it 
in this renewed form, our Lord delayed its institution till his 
last moments on earth, and then united it with his final part- 
ing and solemn charge, given by Matthew and Mark in the 
verses following : 

Matt, xxviii. 16. Then the eleven disciples went away 
into Galilee, into a mountain where Jesus had appointed them. 
18. And Jesus came and spake unto them, saying, All power 
is given unto me in heaven and in earth. 19. Go ye, there- 
fore, and teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost : 20. Teaching 
them to observe all things whatsoever I have commanded you : 
and, lo, I am with you always, even unto the end of the world. 
Amen. 

Mark xvi. 15. And he said unto them, Go ye into all the 
world, and preach the gospel to every creature. 16. He that 
believeth, and is baptized, shall be saved ; but he that believeth 
not, shall be damned. 19. So then, after the Lord had spoken 
unto them, he was received up into heaven, and sat on the 
right hand of God. 

How solemn and interesting was this occasion ! The Re- 
deemer had undergone the baptism of his sufferings, last 
described — he had been bathed in blood in the garden ! — he 
had sunk into death on the cross under floods of wrath, due to 
mankind ! But now he is risen triumphant, and is about to 
ascend to his glory. 

He had appointed his disciples to meet him on a mountain 



BAPTISM. lit 

of Galilee, where he was to give them his last most solemn and 
important charge contained in the verses above. The interest- 
ing hour is come ; we may be sure the disciples are eager to 
catch every word from their ascending Lord, and that he 
would give them his directions in the plainest language pos- 
sible. 

He begins by encouraging their sorrowful minds, with a 
view of his supreme power in heaven and earth — in heaven, to 
give them the Holy Spirit ; to employ the angels in their be- 
half ; and, finally, to bestow the kingdom of heaven upon 
them. So he had all power in earth, to gather his church out 
of all nations ; to subdue or restrain his enemies, and to reign 
over and dwell with his people, as Lord and King of Zion. 

Hence the Saviour gives them the " Commission" for preach- 
ing and baptizing, which you, my reader, cannot too attentively 
consider. If you conceive there is any obscurity in the one 
Evangelist, the other will explain him ; and this explanation 
you will, no doubt, esteem preferable to ten thousand criticisms. 
By uniting the words of both, they may be thus disposed : 
" Go ye, therefore, into all the world ; teach all nations, and 
"preach the gospel to every creature : him that believeth bap- 
" tize, in the name of the Father, and of the Son, and of the 
"Holy Ghost, and he shall be saved; but he that believeth not 
"shall be damned." 

Our great Legislator, who only has the right to enact laws 
for his church, to whom we must submit, and who will have 
nothing taken away from, or added to his word, Rev. xxii. 19, 
has here described to his apostles the person to whom they 
are to administer this his ordinance, namely, the believer ; 
the person who shall cordially believe the gospel which they 
shall preach. And if we allow him to have expressed his 
mind clearly and fully, he restricts the ordinance to the believer 
alone. He has given no direction to admit any other to it, 
and who will dare to speak where He is silent ? Who shall 
enlarge or extend the limits He has prescribed ? or, who will 



118 THE BAPTIST DENOMINATION. 

dare to go beyond, or attempt to remove, the boundaries He 
has fixed and established ? Surely the mind of a true disciple 
recoils at the thought ! Let us now hear the remarks of some 
eminent Pedobaptist writers on these passages : — 

Mr. Archibald Hall, predecessor of Mr. Waugh, of 
London. " How grand and awful is that weighty preface to 
the institution of Christian Baptism ! Matt, xxviii. 18, 19. 
Who is that daring, insolent worm, that will presume to dis- 
pute the authority, or change the ordinances of Him who is 
given to be head over all things to the church ? The solemnity 
of this ordinance is complete : and all the purposes of its 
institution are secured by the authority and blessing of Christ. 
His laws are not subject to any of those imperfections which 
are attendants of the best contrived systems among men, and 
frequently need explanations, amendments, and corrections. 
It is most dangerous and presumptuous to add any ceremony, 
or to join any service, on any pretence, unto heaven's appoint- 
ment." Gospel Worship, Yol. I. pp. 325, 326. 

Saurin. "In the primitive church, instruction preceded 
baptism, agreeable to the order of Jesus Christ, Go, teach all 
nations, baptizing them," &c. In Peed. Exam. Yol. II. p. 2T4. 

Mr. Baxter has a very forcible passage on the same place. 
" Go, disciple me all nations, baptizing them. As for those 
who say they are discipled by baptizing, and not before bap- 
tizing, they speak not the sense of the text; nor that which is 
true or rational ; else, why should one be baptized more than 
another ? — This is not like some occasional historical mention 
of baptism ; but it is the very commission of Christ to his 
apostles, for preaching and baptizing ; and purposely express- 
eth their several works in their several places and order. 
Their first task is, by teaching, to make disciples, which are, 
by Mark, called believers. The second work is, to baptize 
them, whereto is annexed the promise of their salvation. The 
third work is, to teach them all other things which are after- 
wards to be learned in the school of Christ. [Observe what fol- 



BAPTISM. 119 

lows.] To contemn this order, is to renounce all rules of 
order ; for where can we expect to find it, if not here ? I pro- 
fess, my conscience is fully satisfied from this text, that it is 
one sort of faith, even saving, that must go before baptism ; 
and the profession whereof the minister must expect." In 
Peed. Exam. Vol. II. p. 2T0. 

11. Conclusion of the Four Gospels. 

The last Scriptures we cited close the information which 
the Four Gospels afford us on the subject of Baptism. Before 
we pass to the subsequent books, I beg to remind the reader, 
that we have had before us the practice of John ; and the 
Example, Practice, and Command of our Lord Jesus Christ. 
As yet, we have not met with a single passage or word, which 
can fairly be interpreted as indicating that any persons should 
receive this ordinance, or are proper subjects for it, but those 
who have been first taught the gospel, and who profess to be- 
lieve it. 

But I am most anxious to impress on the attention of an 
inquirer the words of Jesus in the Commission, which we have 
just read. Remember, reader, that this Jesus is to be our 
Judge at the last great and awful day ; and that He will not 
judge us according to the opinions or practices of men, but 
according to his own word. Upon this command of our 
Saviour, I would, therefore, beg briefly to add, and leave to 
the reader's deliberate meditations : — 

I. That we have here the enactment of the Divine Law, 
in reference to Baptism : and this Law we find delivered in 
language the most solemn, and in circumstances the most 
interesting and aifecting. 

II. That this Law of Jesus is not like human laws, which 
admit of alterations or amendments. None but Jesus has 
authority to alter: and, coming from the Fountain of heavenly 
Wisdom, who will presume to improve upon ins appointment? 
And 

III. This Law is as delightful to the mind of a Christian, 



120 THE BAPTIST DENOMINATION. 






as it is solemn. The words, " baptizing them into the name 
of the Father, Son, and Holy Spirit," imply a public recog- 
nition of the glorious change which has taken place in the 
spiritual circumstances of true converts, in their having passed 
from the family of sin and Satan, into the family of the Tri- 
une God ! A change, not of the ordinance, but of the power 
and grace of God. 

We now pass on to the Acts of the Apostles. Here we 
have an historical relation of the labors of the Apostles, for 
above thirty years after the ascension of Christ ; and here we 
shall find the baptism of many thousands of persons. If we 
have misunderstood the will of Christ on this subject, the 
Apostles surely did not, and their obedience to his com- 
mand will correct our error ; but if, on the contrary, we have 
rightly interpreted his will, their obedience will confirm our 
opinion. 

12. The Acts of the Apostles. 

" The penman of this Scripture," the Assembly of Divines, 
in the argument to it, assures us, "was Luke the Evangelist, 
(as appears from the first words of it,) for the most part an 
eye-witness to the things he records, being constantly a fellow- 
laborer with Paul. His purpose," they add, "in writing this 
narrative was, as he intimates in his first preface, that the 
church might have the certain knovjledge of Christ, his gospel, 
and kingdom ; that our faith might not be built on the uncer- 
tain reports of pretenders to truth." Hence, admitting the 
writer to be a faithful and pious historian, and writing pur- 
posely for the direction of the Church of Christ in all follow- 
ing ages ; and, above all, under the influence of the Spirit of 
God, we may safely rely, not only on the accuracy of the 
accounts, but on the fulness and sufficiency of the information 
to answer the professed purpose. 

We have here, on infallible record, nine instances of the 
administration of baptism, which we will examine in their own 
order. 



BAPTISM. 121 

13. The Baptism at the Feast of Pentecost 

On this memorable occasion, which was bnt ten days from 
the ascension of Christ, when the Apostles and Disciples were 
together at Jerusalem, it pleased God to accomplish the 
promise of sending them the Holy Ghost. By his miraculous 
power they were enabled to speak in different languages to the 
multitude then assembled at Jerusalem from different nations : 
so that every one heard, in his own tongue, the wonderful 
works of God. Peter delivers to the multitude an impressive 
discourse, in which he charged the Jews with having crucified 
the Lord of glory ; but added, that God had raised him from 
the dead, and exalted him to his right hand, as the only Lord 
and Christ. Upon this follow the verses relating to the ordi- 
nance, and descriptive of the subjects of it. 

Acts ii. 3T. Now when they heard this, they were pricked 
in their heart, and said unto Peter, and to the rest of the 
Apostles, Men and brethren, what shall we do ? 38. Then 
Peter said unto them, Repent and be baptized, every one of 
you, in the name of Jesus Christ, for the remission of sins ; 
and ye shall receive the gift of the Holy Ghost : 39. For the 
promise is unto you, and to your children, and to all that are 
afar off, even as many as the Lord our God shall call. 41. Then 
they that gladly received his word, were baptized ; and the 
same day there were added unto them about three thousand 
souls. 42. And they continued steadfastly in the Apostles' 
doctrine and fellowship, and in breaking of bread, and in 
prayers. 4T. Praising God, and having favor with all the 
people. And the Lord added to the church daily such as 
should be saved. 

Here we must observe how the Apostle Peter obeys his 
Lord's direction in the Commission. He begins by preaching, 
and never mentions a word about baptism, till he evidently 
found some of his hearers answering the character, "he that 
believeth." Hence, the persons who were baptized are thus 
described, — 1. Their hearts were deeply penetrated by the 
II 



122 THE BAPTIST DENOMINATION. 

truth they heard, so that they cried, What shall we do? 2. They 
are exhorted to repent of their sins. 3. They, at length, 
"gladly received the word," and thereon were baptized, 
and added to the church. 4. They afterward continued stead- 
fast in the doctrine of the gospel, and in the practice of its 
duties. Not a word of this will apply to infants. 

There is, however, one clause in the 39th verse of the above 
scriptures, " The promise is to you, and to your children," 
which is commonly urged in favor of infant baptism ; as if the 
Apostle alluded to some promise, on the ground of which infant 
children were deemed proper subjects of Christian baptism. 
To answer which, let the three following things be con- 
sidered : — 

I. The promise to which the Apostle alludes, has no relation 
to infant children, it being the promise of the gift of the 
Holy Ghost, joined with its effects, of which infants are 
incapable. My reader will observe that the people, on this 
occasion, were astonished at the effects produced by the gift 
of the Spirit. The Apostle assures them, verses 16-18, that 
it was the fulfilment of the prophecy of Joel ; which prophecy 
is thus expressed, chap. ii. 28 : " 1 will pour out my Spirit 
upon all flesh; and your sons and your daughters shall 
prophesy," &c. The Apostle having delivered an impressive, 
discourse, observing his hearers deeply affected and amazed at 
the gifts of the Spirit, in order to turn their amazement into 
hope and joy, refers them a second time to this promise, and 
to their own interest in it, in the following words, ver. 38, 39, 
"Repent, &c, and you [yourselves] shall receive the gift of 
the Holy Ghost ; for [by this I assure you of it] the promise 
is to you and to your children." Now, as the gift of the 
Spirit, with his miraculous powers, is the object of the promise 
and as infant children are incapable of that gift, children in 
infancy cannot be intended. Thus, 

Whitby. " These words will not prove a right of infants 
to receive baptism ; the promise here being that only of the 



BAPTISM. 123 

Holy Ghost, mentioned in verses 16, IT, 18, and so relating 
only to the times of the miraculous effusion of the Holy Ghost, 
and to those persons who, by age, were capable of these extra- 
ordinary gifts. " Annot. on the place. 

Doddridge. " The promise is to you and to your children. 
Considering that the gift of the Spirit had been mentioned 
just before, it seems most natural to interpret this as a refer- 
ence to that passage in Joel, which had been so largely recited 
above, ver. IT, &c, where God promises the effusion of the 
Spirit on their sons and their daughters. 11 Fam. Expos. Note 
on the place. 

II. The word, in the original, texva, rendered children, sig- 
nifies posterity ; and does not necessarily imply infancy. 

Hammond. " If any have made use of that very uncon- 
cludent argument, [referring to this passage, Acts ii. 39,] I 
have nothing to say in defence of them. The word children 
there, is really the posterity of the Jews, and not peculiarly 
their infant children. " Works, Vol. I. p. 490. 

Limborch, a learned divine of Amsterdam. " By tsxva the 
Apostle understands, not infants, but posterity ; in which signi- 
fication the word occurs in many places of the New Testament ; 
see, among others, John viii. 39. \_If ye were Abraham 's 
children, ye would do the works of Abraham.'] Whence it 
appears, that the argument which is very commonly taken from 
this passage, for the baptism of infants, is of no force, and 
good for nothing. " Comment, in loc. 

III. The words of the Apostle immediately following, ex- 
plain his own meaning in the most decisive terms : " The pro- 
mise is to you, and to your children, and to all that are afar 
off, even to as many as the Lord our God shall call," — 
" to as many of you and your children, and the Gentiles afar 
off, as God should call by his word and Spirit to this great 
privilege." 

Matthew Henry. " To this general, the following limita- 
tion must refer even as many of them, as many particular 



124 THE BAPTIST DENOMINATION. 

persons in each nation, as the Lord our God shall call effec- 
tually into the fellowship of Jesus Christ." Expos, of the 
place. 

Inference. From the whole, it appears most evident, that 
none were, in this case, encouraged to hope for Christian bap- 
tism, but such as gave evidence of being called effectually by 
grace ; and none were, in fact, baptized, but such as 
11 gladly received the word." So far, the word of God is our 
plain guide. 

14. Philip baptizing at Samaria. 

Acts viii. 5. Then Philip went down to the city of Samaria, 
and preached Christ unto them. 6. And the people with one 
accord gave heed unto those things which Philip spake, hear- 
ing, and seeing the miracles which he did. 8. And there was 
great joy in the city. 

12. But when they believed Philip preaching the things con- 
cerning the kingdom of God, and the name of Jesus Christ, 
they were baptized, both men and women. 13. Then Simon 
himself believed also ; and when he was baptized, he continued 
with Philip, and wondered, beholding the miracles and signs 
which were done. 

In this instance, as in the former, the commission of Christ 
is literally fulfilled. Philip began his work by preaching 
Christ to them; and when they had heard the doctrines and 
saw the miracles, they were filled with joy. Not a word about 
baptizing, till some of the people " believed 77 the things con- 
cerning Jesus Christ; then "they were baptized, both men and 
women." 

Now, if it were the will of Christ that infants should be 
baptized, and it were true that the Apostles, (like Paedobap- 
tist Missionaries among the Heathen,*) were accustomed to 

* In the accounts we are often receiving from Psedobaptist Missionaries 
among the Heathen, our brethren naturally inform us of the children, as well 
as the adults, they baptize. For example, in the " Missionary Register" for 
the year 1821, at page 19, a Report from South Africa states — " During the 



BAPTISM. 125 

baptize children together with the parents ; then, if any of 
those "men and women" at Samaria had children, (which 
surely is highly probable,) Philip must have baptized them : 
but had he baptized men, women, and children, is it to be 
imagined that the inspired historian, writing, (as he says,) " of 
all that Jesus began to do and to teach," and "having had 
perfect understanding of all things from the very first;" and 
his avowed design being that his reader " might know the 
certainty of things ;" is it to be imagined that he would par- 
ticularize the two, out of the three descriptions of the bap- 
tized, and omit the third ? This I conceive impossible, and 
therefore draw this 

Inference. When the Evangelist states, " they were bap- 
tized, both men and women," had infants also been baptized, 
he must have added, to have completed the record of the 
circumstance, "and children;" but not making that natural 
and necessary addition, I infer, that men and women only 
were baptized ; and that no infants received the ordinance 
with them ; therefore, that the practice at that time did not 
exist. 

15. The Baptism of the Ethiopian Eunuch. 

The eunuch described in this chapter was a person of high 
authority in the kingdom of Ethiopia, but it would seem a 
proselyte to the Jewish religion. He is here returning from 

year 1819, 20 adults and 21 children were baptized." At page 293, a Mis- 
sionary in Western Africa states — " September 3d, Sunday — I preached, <fcc, 
and then baptized 23 adults and 3 infants." Page 294, Nov. 29th— " On 
the first Sunday of this month I baptized 34 adults and their children ; 48 
in all." 

Rev. C. Mault writes from Nagercoil, East Indies, in March, 1826 : " Last 
month I baptized 5 adults and 4 children." Rev. C. Barff writes from Hua- 
hine, South Sea Islands, June 5, 1825, "30 were added to tho church during 
our visit, and a number baptized. Among those baptized wore 16 infants." 
— Missionary Chronicle, for November, 1826. 

Aro not such accounts quito natural whero infant baptism provails ? And 
why is thero a perfect silence throughout the history of apostolical labors on 
this subject? Their practice surely was not tho same, 
11* 



126 THE BAPTIST DENOMINATION. 

Jerusalem. Philip is directed to meet him in his way. He 
found the eunuch reading, as he proceeded in his chariot, the 
prophet Isaiah, chap. liii. 7. "He was led as a sheep to the 
slaughter," &c. He is desirous that Philip should explain to 
him, Whether the prophet, in that place, spake of himself or 
of some other ? and he took him up into his chariot for that 
purpose : upon which the Evangelist adds : 

Acts viii. 35. Then Philip opened his mouth and began at 
the same scripture, and preached unto him Jesus. 36. And 
as they went on their way, they came unto a certain water : 
and the eunuch said, See, here is water ; what doth hinder me 
to be baptized ? 37. And Philip said, If thou believest with 
all thine heart, thou mayest. And he answered, and said, I 
believe that Jesus Christ is the Son of God. 38. And he 
commanded the chariot to stand still ; and they went down 
both into the water, both Philip and the eunuch ; and he bap- 
tized him. 39. And when they were come up out of the 
water, the Spirit of the Lord caught away Philip, and the 
eunuch saw him no more : and he went on his way rejoicing. 

My reader will not need to be reminded of the Commission 
of his Redeemer, after perusing these verses. We have here 
a plain example of the practice of the Apostles, before they 
admitted a person to baptism. Philip might have deemed the 
eunuch, after having heard the gospel, a proper subject for 
baptism, by being directed from heaven to teach him — he might 
have inferred it, also, from his sincere request of it ; yet he does 
not, he dares not, baptize him, until he openly profess to 
"believe with all his heart;" remembering, no doubt, that 
Christ had appointed the ordinance for such, and for such 
only. Nothing can demonstrate more clearly than this, that a 

DECLARATION OF FAITH WAS INDISPENSABLY REQUIRED PRE- 
VIOUS TO BAPTISM.* 

* Those who contend that servants and children were all baptized in those 
days, with, and on account of, their masters and parents, would find it diffi- 
cult to support their hypothesis in this case* It is the greatest absurdity to 



BAPTISM. 12T 

16. Of the Mode of the Eunuch's Baptism. 

We have, in this case, the circumstances attending the ad- 
ministration of baptism more minntely described than in any- 
other instance recorded in the New Testament. The reader 
is requested to observe the following things : 

1st. If sprinkling or pouring were the mode of baptism 
ordained by Christ, and practiced by the Apostles, we are 
assured, by the best authority, that travelers through those 
deserts " never omitted" to furnish themselves with vessels of 
water for their journeys ; that this provision was " absolutely 
necessary ;" and, if so, the eunuch had all that was required 
for the ordinance, without waiting till they came to a place of 
water. See Doddridge, as presently cited, and Shaw's 
Travels, as referred to by him. 

2d. We are here, however, informed, verse 36, that they 
proceeded on their journey till "they came" {sitt, ad) "unto a 
certain water." And it appears that it was the sight of this 
place of water that suggested to the eunuch his immediate 
submission to the ordinance. " See, here is water ; what doth 
hinder me to be baptized ?" How unmeaning would this be 
if he had the requisite water before ! 

3d. If we admit that the eunuch was not previously pro- 
vided with water, now, when they were "come to a water," it 
would have been easy, and natural to be expected, for one of 
the attendants to have conveyed to him as much water as was 
required, without his, or Philip's, proceeding farther. But, 
though "he commanded the chariot to stand still," no com- 
mand is given upon this point, — of bringing water to him. 
But, 

suppose that Philip would admit the eunuch's servants to baptism, without 
any profession, or even instruction, when he would object to the pious 
master, after he requested it, unless he was able to give a frank and open 
profession of faith in Christ. But ho baptized none but the eunuch ; and, 
therefore, we may safely conclude, the apostles had " no such custom, 
neither the churches of God." 



128 THE BAPTIST DENOMINATION. 

4th. Leaving the chariot, verse 38, "they went down into the 
water ;" («$ *o v8io$, in aquam.) Here the reader will remark, 
It was not sufficient to come to the water, (which we are often 
told is all that the original means,) for this they had done 
before ; but here is a second circumstance, — after they had 
come to it, they went down into it. 

5th. The inspired historian also adds, that it was not the 
eunuch alone that went into the water, but "they went down 
both;" and this is repeated again, as if to make quibbling or 
doubting on this subject impossible, "both Philip and the 
eunuch." Such was the mode of baptism, as now established 
by the Son of God, that it could not, in this case, be adminis- 
tered unless Philip attended the eunuch into the water. And 

6th. While in this situation, both of them in the water and 
surrounded therewith, "he baptized him ;" that is, if the word 
be translated, "he immersed him," in the name of the Tri-une 
Jehovah. For this solemn act, the circumstances before 
noticed were necessary, but for any other mode they would be 
absurd. 

7th. The sacred rite being performed, it is lastly added, 
"when they were come up, (ex tov vdato$) out or the water," 
they were parted asunder ; probably to meet no more till they 
should enter the presence of Him to whom they now rendered 
this act of prompt and cheerful obedience. 

It is not easy to imagine how the mode of this sacred ordi- 
nance could be. more minutely described. That we have here 
an example, of Immersion, is allowed by the learned and 
candid of all denominations. 

Mr. Towerson. " For what need would there have been 
of Philip and the eunuch going down into this [water], were 
it not that the baptism was to be performed by immersion, a 
very little water, as we know it doth with us, sufficing for an 
effusion or sprinkling ?" In Peed. Exam. Vol. I. p. 209. 

Calvin, in his Comment on this place, observes, " Here we 






BAPTISM. 129 

perceive how baptism was administered among the ancients, 
for they immersed the whole body in water." Ibid. p. 194. 

Doddridge. " They both went down to the water. Con- 
sidering how frequently bathing was used in these hot coun- 
tries, it is not to be wondered that baptism was generally 
administered by immersion, though I see no proof that it was 
essential to the institution. It would be very unnatural to 
suppose, that they -went down to the water merely that Philip 
might take up a little water in his hand to pour on the eunuch. 
A person of his dignity had, no doubt, many vessels in his 
baggage, on such a journey through a desert country : a pre- 
caution absolutely necessary for travelers in those parts, and 
never omitted by them. — See Shaw's Travels, Preface, p. 4." 
Earn. Expos. Note in loc. See numerous other authors in 
Booth's Peed. Exam. Vol. I. p. 191 to 224. 

Inference. If I find one sufficient proof of the mode of 
baptism in the days of the Apostles, whatever that mode may 
be, I infer that I have ascertained what was their invariable 
practice. Because it cannot be imagined that the Apostles 
(having probably witnessed, and certainly knowing well, the 
mode by which the Lord Jesus was baptized, and having all 
received the same instructions from their Lord and Master,) 
could be divided either in sentiment or practice. And if im- 
mersion be proved in one case, and from thence it be granted 
that Jesus was thus baptized, and that He commanded the 
ordinance thus to be administered, would not the amiable and 
pious Doddridge, who grants above, "baptism was generally 
administered by immersion,' ' allow me to infer, (from the 
authority of Christ's example and command,) that this mode 
is " essential to the institution ?" Here I have an instance of 
immersion, and from this I am authorized to conclude, and I 
do it with the utmost confidence and satisfaction of mind, that 
IMMERSION was what Christ ordained, and his obedient 
Apostles and Disciples invariably practiced; and, conse- 
quently, any departure from this practice is a departure from 



130 THE BAPTIST DENOMINATION. 

the revealed ivill of Christ ; and such an act can be viewed 
in no other light than an act of rebellion against his Divine 
authority. 

11. The Baptism of the Apostle Paul. 

Saul, while breathing out threatenings against the disciples 
of Christ, is met, in his career of persecution, by the Lord 
himself, at whose exceeding glory he falls prostrate on the 
ground. Ananias, a devout disciple, is directed of God to go 
to him, and teach him what he is to do ; and for his encourage- 
ment in visiting the persecutor, he is informed that Saul was 
praying, and that God has made him a chosen vessel to him- 
self. 

Acts ix. 11. And Ananias went his way, and entered 
into the house ; and putting his hands on him, said, Brother 
Saul, the Lord, even Jesus that appeared unto thee in the way 
as thou earnest, hath sent me, that thou mightest receive thy 
sight, and be filled with the Holy Ghost. Chap. xxii. 14. 
And he said, The God of our fathers had chosen thee, that thou 
shouldst know his will, and see that Just One, and shouldst 
hear the voice of his mouth. 15. For thou shalt be his wit- 
ness unto all men of what thou hast seen and heard. 16. And 
now why tarriest thou ? arise, and be baptized, and wash away 
thy sins, calling on the name of the Lord. Chap. ix. 18. And 
immediately there fell from his eyes as it had been scales ; and 
he received sight forthwith, and arose, and was baptized. 

The promptitude of Ananias in baptizing Saul, " who also 
is called Paul," as soon as he had received the message from 
his Saviour, and the restoration of his sight, shows how 
strictly this ordinance was observed in the days of the Apos- 
tles ; and, consequently, how it should be observed to the end 
of time. Paul is exhorted to arise, and be baptized, and yjash 
away his sins, &c. He was to arise, and yield obedience to 
the command of Christ, in baptism, and, at the same time that 
his body received the washing of water, he was to call on the 
name of the Lord, that his soul might be washed and purified 



BAPTISM. 131 

by being, through faith, bathed in the " fountain opened for 
sin." This spiritual purification, immersion in water would 
strikingly represent. Thus the pious poet, 

Cowper. — " There is a fountain filled with blood, 
Drawn from Immanuers veins ; 
And sinners plung'd beneath that flood, 
Lose aU their guilty stains." 

In this instance, we have the spiritual design of the ordi- 
nance very plainly referred to. " The meaning is not," says 
an excellent writer, " as if remission of sins were obtained by 
baptism ; but that, by means of the ordinance, they might be 
led to the sufferings, death, and bloodshed of Christ repre- 
sented in it." * 

All our three inquiries are answered in the baptism of this 
illustrious man. 1. Respecting the Person to be baptized, — 
Paul was a believer in Christ. 2. To the Mode, — he himself 
refers, when speaking of his baptism, and that of others, com- 
paring it to a burial; " Therefore we are buried with him by 
baptism." Rom. vi. 4. And, 3. The Spiritual Design is to 
represent a washing away of sin } obtained in " calling on the 
name of the Lord." 

18. The Baptism of Cornelius and his Friends. 

The next instance records the baptism of the first Gentiles 
received into the Christian Church. Cornelius was " a devout 
man, and one that feared God, with all his house." He is 
directed from Heaven to send for Peter the Apostle ; and 
against his comimg, he called together his kinsmen and near 
friends. The Apostle having taught them the leading doc- 
trines of the gospel, concludes by repeating what Christ had 
commissioned his Apostles to do as their first and chief work, 
and the testimony of the prophets concerning him, in the two 
first verses below ; after which we have the ordinance in ques- 
tion. 

Acts x. 42. And he commanded us to preach unto the 
people, and to testify that it is lie which was ordained of God 



132 THE BAPTIST DENOMINATION. 

to be the Judge of the quick and the dead. 43. To him 
gave all the prophets witness, that through his name, whoso- 
ever believeth in him, shall receive remission of sins. 44. 
While Peter yet spake these words, the Holy Ghost fell on ali 
them which heard the word. 45. And they of the circum- 
cision which believed, were astonished, as many as came with 
Peter, because that on the Gentiles also was poured out the 
gift of the Holy Ghost. 46. For they heard them speak with 
tongues, and magnify God. Then answered Peter, 4T. Can 
any man forbid water, that these should not be baptized, which 
have received the Holy Ghost as well as we ? 48. And he 
commanded them to be baptized in the name of the Lord. 
Then prayed they him to tarry certain days. 

The order of the commission is here also observed. Peter 
began by preaching ; and never a word of baptism is found, 
till the people had heard the gospel, and had given certain 
evidences of their conversion. Then, and not till then, Peter 
pleads for their baptism ; and, what should be particularly 
observed, he pleads for it upon the ground of their being, most 
evidently, true believers, and as having received the Holy 
Ghost. His language, in verse 4T, implies that, if they did 
not appear to be regenerate persons, any one might object to 
their baptism ; but as they had given evidences that could not 
be disputed, he infers, no one could deny the propriety of their 
being baptized. Hence, they were converts to the faith of 
Christ. Accordingly, 

Mr. Holland had infallible authority for his observation. 
" In the first plantation of Christianity among the Gentiles, 
such only as were of full age, after they were instructed in the 
principles of the Christian religion, were admitted to baptism." 
In WalVs Hist. Inf. Bap. Yol. II. c. ii. § 14. 

As to the manner by which theso persons were baptized, 
nothing is said of it, by the sacred historian, beyond the sim- 
ple fact. It has been suggested, however, that Peter, by the 
words, " Can any man forbid water," intimates that he required 



BAPTISM. 133 

a little water to be brought to him, in a cup or basin, for the 
purpose of sprinkling ; but the Apostle neither speaks of little 
nor much water, nor about bringing it, but simply of water, 
and, no doubt, he intended as much as the ordinance required. 
It is most improper to form conjectures upon inconclusive 
statements of Scripture, against that which, by other Scriptures, 
is evidently confirmed and established. When persons are said 
to be baptized, we are bound to infer that they were baptized 
according to the Pattern and Authority of Christ. This, I 
conclude, was the case in this, and in every other instance. 

19. The Baptism of Lydia and her Household. * 

The three following instances, as they relate to "households," 
are commonly urged in favor of infant baptism ; and, indeed, 
as being the principal support of that practice in the New 
Testament. The reader will, therefore, the more particularly 
examine the Scriptures below in reference to the persons that 
constituted these households, and if he find recorded the bap- 
tism of one infant, or any thing in the text which evidently 
indicates it, he will consider the point as settled forever in favor 
of infant baptism ; but if the text does not contain such an 
indication of infants, but describes the baptized households as 
consisting of persons arrived at the years of understanding, and 
so capable of hearing and believing the gospel — and especially 
if what is recorded implies that they actually did hear and 
believe, then it must be granted that adult and believers' bap- 
tism receives all the support these instances afford. The first 
is of Lydia and her household. 

Paul, whose baptism we have just considered, is now become 
an Apostle of Christ. He, with Silas, (and with them, pro- 
bably, Luke, the writer of this history,) are commissioned from 
heaven to proceed to Macedonia, and to Philippi, a chief city 
of it, to preach the gospel. Having arrived, they began their 
work iu the following way, and witli the following success: 

Acts xvi. 13. And on the Sabbath-we went out of the city 
by a river side, where prayer was wont to be made ; and we 
12 



134 THE BAPTIST DENOMINATION. 

sat down, and spake unto the women which resorted thither. 
14. And a certain woman named Lydia, a seller of purple, of 
the city of Thyatira, which worshiped God, heard us : whose 
heart the Lord opened, that she attended unto the things 
which were spoken of Paul. 15. And when she was baptized, 
and her household, she besought us, saying, If ye have judged 
me to be faithful to the Lord, come into my house and abide 
there. And she constrained us. 40. And they [that is, Paul 
and Silas, who afterward had been imprisoned at Philippi] 
went out of the prison, and entered into the house of Lydia ; 
and when they had seen the brethren, they comforted them, 
and departed. 

Lydia herself, it is evident, had a right to be baptized, 
according to the order of Jesus Christ, being a believer. But 
of what does it appear, from the text, did her household con- 
sist ? of children, or grown persons ? Before we answer this 
question, we observe, there are /our things which a Psedobap- 
tist must admit and take for granted, before he can urge this 
place in his favor ; but if he can prove none of them, his argu- 
ment (to use the learned Limborch's phrase) "is good for 
nothing. " 

1st. That Lydia had, at this time, or lately, a husband. 

2d. That she had children, and children then in infancy. 

3d. That these children were with her at Philippi. 

4th. That such children were actually baptized. 

The whole of these admissions I strongly question ; for, 

The 1st is improbable ; for, had she a husband, she was not 
likely to be thus engaged in business : and especially as no 
mention is made of him, though the Apostles were repeatedly 
at her house. 

The 2d is uncertain ; because there are thousands of house- 
holds where there are no infant children. 

The 3d is incredible; for if, as the text indicates, Lydia 
was come from Thyatira (a journey, including both sea and 
land, of probably not less than 300 miles) on business, it is 



BAPTISM. 135 

not to be believed she would bring young children with her, 
if she had any. 

The 4th is inconclusive; because the word household or 
house is used in Scripture, when the whole of the family is not 
included, but the principal part only. See 1 Sam. i. 21, 22. 

The argument, therefore, for infant baptism, grounded upon 
the baptism of Lydia's household, is extremely weak, as there 

is NO EVIDENCE BHE HAD EITHER HUSBAND OV CHILDREN : and 

certainly, before any such custom can from this case be sup- 
ported, as an ordinance of the New Testament, it ought to be 
undeniably proved, from the text, that she had infant 
children, and that they were actually baptized. 

Should it be replied, in favor of infant baptism, that Lydia 
at this time was probably a resident at Philippi, although 
originally from Thyatira, and that consequently her infant 
children must be with her — this I would answer by asking, 
Must not then her husband be with her ? But this evidently 
was not the case, for this reason — If Lydia had a husband 
with her, he surely must be one of the " household" — if he was 
one included in this household, he must have been baptized, 
because the household was — if he was baptized and joined in 
the same union with Paul and Silas, as Lydia, would she say, 
" Come into my house ?" or would Luke say, "they entered 
into the house of Lydia," supposing there was a believing 
husband at the head of the family ? Impossible. The lan- 
guage employed by the inspired historian evidently implies. 
" a single female at the head of a family, and at the 
head of A business." And the fair conclusion is, that her 
household were her servants; or, if her children, that her 
husband was deceased, and her children so far advanced in life 
as to join in her journey, her business, and her worship ; and 
thus they would be capable of instruction, faith, and baptism, 
as Christ commanded ; and as in effect plainly stated of the 
household in the next section. 

But, more satisfactory to the pious reader than ten thousand 



136 THE BAPTIST DENOMINATION 

surmises, the question of the persons of Lydia's household, 
may be answered, with the greatest probability, from the last 
verse above cited. Paul and Silas being delivered from prison, 
and quitting the jailers house and family, according to his 
own request, ver. 34, 36, they " entered into the house of 
Lydia," (for my reader will remember, this was the only other 
Christian house in the city, and in this family the only other 
persons baptized ;) and here, undoubtedly, they would meet 
with her "household" which they had baptized : having entered, 
we read, "when they had seen the brethren, they comforted 
them, and departed." If then Lydia's household be denomi- 
nated "brethren," and were capable of being "comforted" by 
the word, they must have been believers in Christ. 

Mr. Whitby seems to consider this unquestionable. "And 
when she, and those of her household, were instructed in the 
Christian faith, in the nature of baptism required by it, she 
was baptized and her household." Paraphrase on the place. 

Limborch. " An undoubted argument, therefore, cannot be 
drawn from this instance, by which it may be demonstrated 
that infants were baptized by the Apostles. It might be, that 
all in her house were of a mature age ; who, as in the exercise 
of a right understanding they believed, so they were able to 
make a public profession of that faith when they received 
baptism." Comment, in loco. In Pcedobap. Ex. Vol. II. 
p. 359. 

Mr. T. Lawson, referring to this argument, says, " Families 
may be without children ; they may be grown up, &c. So it 
is a wild inference to ground infant baptism upon." Bajitis- 
malogia, p. 92. 

Assembly of Divines. " Of the city of Thyatira — a city 
of Asia — here dwelt Lydia, that devout servant of God." — 
" And entered into the house of Lydia : doubtless to confirm 
them in the faith which they had preached to them: — Lydia 
and hers hearing of their miraculous deliverance, could not 



BAPTISM. 137 

but be comforted and confirmed in the truth." Annot on 
Acts xvi. 14, 40. 

The place at which Lydia was taught and baptized must 
have been remarkably convenient for immersion. The people 
were "by a river side," ver. 13, and at a place frequented by 
the Jews for religious purification, by washing in the water. 
Thus 

Mr, Doddridge. "On the Sabbath day we went out of 
the city to the side of the river Strymon, where, according to 
the custom of the Jews, there was an oratory, or a place of 
public prayer." — "It is certain that the Jews had a custom 
of building their oratories or proseuchas, or places of public 
prayer, by the sea side, or near rivers, for the sake of purifica- 
tion." Fam. Expos, on the place. 

Joseph John Gturney. " Although the baptism practiced 
by John and by the Apostles, did not, in all its circumstances, 
resemble those Jewish washings to which I have now adverted ; 
yet it was precisely similar to them in that main particular of 
immersion in water." Observ. on the Pecul. of Friends, 
p. 61. 

Inference. If the Divine word, which records the baptism 
of Lydia and her household, and subsequently refers to them, 
is to be my only guide upon the inquiries before us, I must 
infer, " that they were all believers in Jesus, and were baptized 
as their Saviour was." 

20. The Baptism of the Philippian Jailer and Household. 

Paul and Silas, having been cast into prison at Philippi, 
are delivered from their confinement at midnight, by the 
miraculous interposition of God. An earthquake shook the 
foundations of the prison, the doors of it were opened, and the 
prisoners' bands loosed. The jailer, suspecting the escape of 
the prisoners, drew his sword to destroy himself, but which 
Paul prevented, by assuring him the prisoners were all there. 
Then follow his conversion and baptism: — 

Acts xvi. 29. Then he called for a light, and sprang in, 
12* 



138 THE BAPTIST DENOMINATION. 

and came trembling, and fell down before Paul and Silas. 30, 
And brought them out, and said, Sirs, what must I do to be 
saved ? 31. And they said, Believe on the Lord Jesus 
Christ, and thou shalt be saved, and thy house. 32. And they 
spake unto him the word of the Lord, and to all that were in 
his house. 33. And he took them the same hour of the night, 
and washed their stripes ; and was baptized, he and all his, 
straightway. 34. And when he had brought them into his 
house, he set meat before them, and rejoiced, believing in God 
with all his house. 

Here observe, 1. The jailer, bringing Paul and Silas out of 
the prison, being persuaded that they were the servants of the 
true God, and were now delivered by his power from their un- 
just and cruel punishment ; and deeply convinced, at the same 
time, of his own guilt and danger, urges them to tell him tvhat 
he should do to be saved ! To this greatest of questions, he 
received a direct answer. Believe on the Lord Jesus Christ, 
and thou shalt be saved, and thy house. It is probable, many, 
if not all the jailer's family, alarmed at this awful event, ran 
to his assistance, as his life they would consider imminently 
in danger, both by the prisoners in order to escape, and espe- 
cially by the law, if any had fled. Hence Paul indirectly spake 
to the whole, Believe, and thou shalt be saved, yea, and thy 
house too, in the same way. 

Doddridge. " Thou shalt be saved and thine house. The 
meaning cannot be that the eternal salvation of his family 
could be secured by his faith ; but that if they also them- 
selves believed, they should be entitled to the same spiritual 
and everlasting blessings with himself ; which Paul might the 
rather add, as it is probable that many of them, under this 
terrible alarm, might have attended the master of the family 
into the dungeon." Fam. Expos. Note on the place. 

2. We may next learn, from the text, in the most satisfac- 
tory manner, of what the jailer's household consisted ; that 
they were not infants, or persons so young as to be incapable 



BAPTISM. 139 

of being taught the gospel, and of believing it ; for thus we 
read, ver. 32, " They spake unto him the word of the Lord, 

AND TO ALL THAT WERE IN HIS HOUSE." This household is 

instructed, instructed all, and then baptized. Infants, there- 
fore, cannot here be included. 

3. Luke further describes the jailer and his household, and 
shows thereby how the Lord's commission was still strictly 
obeyed. Paul and Silas first preached the gospel to the 
whole house, as observed above ; and now we read, verse 34, 
the jailer rejoiced, believing in God, with all his house." 
Then it follows, he had no infant children, or those words can- 
not include them ; for of this faith they would be incapable. 

Matthew Henry. " The voice of rejoicing, with that of 
salvation, was heard in the jailer's house, — he rejoiced, believ- 
ing in God, with all his house : there was none in his house 
that refused to be baptized, and so made a jar in the ceremony, 
but they were unanimous in embracing the gospel, which 
added much to the joy." Expos, on the place. 

Calvin is still more expressive. " Luke commends the 
pious zeal of the jailer, because he dedicated his whole house 
to the Lord ; in which, also, the grace of God illustriously 
appeared, because it suddenly brought the whole family to a 
pious consent," Comment, in loco. 

Inference. As the same pre-requisites to baptism are here 
specified, in relation to the jailer's family, as to himself, viz. : 
1st, that the word of the Lord was spoken to them as to him; 
and, 2d, that he and they equally believed in God, I must, on 
inspired authority, conclude, that we have here nothing more 
or less than a plain example of a believing household bap- 
tized, the whole being equally disciples of Christ ; and as to 
the mode, that it was what the Lord sanctioned by his exam- 
ple and command, and nothing different therefrom.* 

me, in opposing tho practioe of immersion, have imagined great diffi- 
cultly in i his ease. They cannot concoive where tho jailer could find a 
suitable place, and especially in tho night, to receive tho ordinance in this 



140 THE BAPTIST DENOMINATION. 

21. Paul and Household Baptisms at Corinth. 

The next instance is the baptism of several persons at 
Corinth, where we now find the same Apostle exerting him- 
self to the utmost for the spread of the Messiah's kingdom. 
Here, though many opposed themselves, and blasphemed, yet 
he zealously persevered, and his labors were crowned with 
success ; for thus we read : — 

Acts xviii. 4. And he reasoned in the synagogue every 
Sabbath, and persuaded the Jews and the Greeks. 5. And 
when Silas and Timotheus were come from Macedonia, Paul 
was pressed in the spirit, and testified to the Jews that Jesus 
ivas Christ. 8. And Crispus, the chief ruler of the syna- 
gogue, believed on the Lord with all his house : and many of 
the Corinthians hearing, believed, and were baptized. 

A church being formed in this place, Paul afterwards writes 
them two epistles. In the first of these, he laments the un- 
happy divisions that prevailed amongst them, in contending 
for different ministers, as if they had so many saviours, and 

form. It is not for us, at this distance of time, to state the place, as the sacred 
historian has not done so. The Scriptures affirm that "he and his were 
baptized :" what do these words mean? We reply (from the sense of the 
word, and from the other Scriptures,) "they were immersed in the name of 
the Lord Jesus." Then it falls to the part of our opponents to prove that 
they were not baptized in this way. These imagined difficulties have not a 
particle of weight upon that mind that admits that Christ's authority was 
Paul's only guide. 

It may not be improper, however, to remind the reader how exceedingly 
common the practice of cold bathing was, and still is, in the East. That 
frequent bathing was usual among the Grecians, Romans, and now is in 
Turkey, in which country this city Philippi stood, is testified by 

Lord Bacon. " It is strange that the use of bathing, as a part of diet, 
is left. With the Romans and Grecians it was as usual as eating or sleep- 
ing ; and so it is amongst the Turks at this day." In Stennett's Answer to 
Addirigton, p. 34. 

Grotius, (the most learned and best informed man in Europe in his time,) 
held it as highly probable, from the practice of the country, that the jail at 
Philippi was provided with baths, which would admit of the ordinance in 
this form without delay. 






BAPTISM. 141 

had been baptized in their separate names. Upon which he 
reasons :— 

1 Cor. i. 13. Is Christ divided ? was Paul crucified for 
you ? or were ye baptized in the name of Paul ? 14. I thank 
God that I baptized none of you, but Crispus and Graius. 15. 
Lest any should say that I had baptized in mine own name. 
16. And I baptized also the household of Stephanas : besides, 
I know not whether I baptized any other. It. For Christ 
sent me not to baptize, but to preach the gospel. 

Chap. xvi. 15. Ye know the house of Stephanas, that it 
is the first fruits of Achaia, and that they have addicted them- 
selves to the ministry of the saints. 

Paul at Corinth, as at all other places, begins his work by 
"testifying" to the people "the things concerning Jesus Christ," 
and by teaching, not by baptizing, he makes disciples to Christ. 
He continued his labors at Corinth a year and six months, in 
which time, "many hearing" his preaching, "believed, and 
were baptized." He himself baptized but few, namely, Crispus, 
Graius, and the household of Stephanas, and in this he after- 
wards rejoiced, as none of them, in their angry contentions, 
and excessive partiality, could say "they were for Paul; for, 
Paul baptized them, and that in his own name;" for, he adds, 
the first and chief work for which Christ sent him, was, " not 
to baptize, but to preach the gospel." 

It is not said, the household of* Crispus were baptized, 
though, had it been so, it is certain they were proper subjects 
of the ordinance, agreeably to the words of the institution ; 
for, he "believed on the Lord, with all his house." Their 
baptism, if obedient to Christ, was a matter of course. 

The persons who composed "the house of Stephanas," (the 
last household said to be baptized,) are not described where 
their baptism is recorded ; and had nothing, in any other place, 
been said of them, this would have been the only house left in 
such uncertainty ; but, as if it were the design of the Holy 
Spirit to leave no room for dispute, as to the proper persons 



142 THE BAPTIST DENOMINATION. 

to receive the ordinances of Christ, we find this family also 
described at the end of this epistle, as cited above : they were 
the " first fruits' 7 of the word of God in Achaia, and "they 
addicted themselves to the ministry of the saints." They 
exerted themselves in acts of zeal and charity, in reference to 
their fellow, but poorer, or more afflicted disciples ; and hence, 
(we scarcely need add) could not be infant children. 

Doddridge. " They have set themselves, &c. This seems 
to imply, that it was the generous care of the whole family to 
assist their fellow Christians ; so that there was not a member 
of it which did not do its part." Earn. Expos. Note on the 
place. 

Guise. " It therefore seems that the family of Stephanas 
were all adult believers, and so were baptized on their own 
personal profession of faith in Christ." On the place. 

Hammond. "I think it unreasonable that the Apostle's 
bare mention of baptizing his [Stephanas'] household, should 
be thought competent to conclude that infants were baptized 
by him ; when it is uncertain whether there were any such at 
all in his house." Works, Vol. I. p. 492. In Peed. Exam. 
Vol. II. p. 358. 

Macknight. " The family of Stephanas seem all to have 
been adults when they were baptized, for they are said, chap, 
xvi. 15, to have devoted themselves to the ministry of the 
saints." Apos. Epis. Note on 1 Cor. i. 16. 

22. Reflection on the Baptism of Households. 

We have now found the record of Three Households bap- 
tized by the Apostle Paul, or Silas, his companion : Lydia's, 
the Jailers and Stephanas\ If it were the constant practice 
of the Apostles to baptize children with their parents, (as our 
Paedobaptist friends maintain,) we should reasonably have 
expected, and, no doubt, should have found, in various places 
of Scripture, after naming the baptism of believers, the words 
added, "and their children," or "and their little ones;" as 
families of young children are expressed in the Old Testa- 






BAPTISM. 143 

ment. And I infer that this must have been a fact in many 
instances, because we find in this book many thousands of 
adults believing, and being baptized, or added to the Lord. 
See Acts ii. 41, iv. 4, v. 14, &c. Would it, then, be probable 
that three families only would be specified as families, while 
hundreds, or, it may be, thousands of other families, are not 
referred to in the most distant way ? This I conceive next 
to impossible, and, therefore, infer that the baptism of families 
was comparatively of rare occurrence. 

But in these three cases we have not the words " and their 
little ones;" nor yet "and their children;" (and this expres- 
sion might be used without necessarily implying infants,) but 
the term " house" or " household" is used, which conveys no 
idea as to the age of the persons intended, nor whether they 
were the children or the servants of the heads of the families ; 
and, therefore, had nothing been said descriptive of them, it 
would have been exceedingly inconclusive to have inferred a 
precedent for infant baptism from the use of the word 
household; because there are thousands, yea, millions of 
families that have no infant children. The writer of this 
pamphlet has baptized households, and, among others, a 
"Lydia and her household," and yet never baptized a child. 
From the word " household," therefore, to infer the baptism 
of infants, is completely begging the question. But, as my 
reader has seen, there is something said of these three house- 
holds, which describes the constituents of them : from this it is 
demonstrably certain, that the jailer's and Stephanas' were 
professedly believers in Christ, and that which is said of them 
is of infants impossible. And as to Lydia's, if " the brethren" 
Paul and Silas " comforted" in her house were her household, 
(and there were no other Christians in the city but the family 
they had just quitted,) there is no more uncertainty respecting 
them. Thus, while households out of number are referred to in 
the Scriptures, and nothing is added by which we could learn of 
what they consisted, it has pleased Clod to give such informa- 






144 THE BAPTIST DENOMINATION. 

tion of the baptized households, as to lead the reader to infer, 
that they all were (as the same Apostle testifies of the church 
of which Stephanas and his household were members) " called 
of God to the fellowship of his Son Jesus Christ our Lord." 
1 Cor. i. 9. 

The celebrated Psedobaptist writers I have cited, candidly 
allow that the Scriptures, regarding these households, teach 
nothing further upon our inquiries than what I have endeavored 
to make plain to the reader. To his own judgment I cheer- 
fully leave his decision. 

23. Certain Disciples at Ephesus Baptized. 

This is the ninth and last place, in the Acts of the 
Apostles, relative to our present inquiries. The question 
whether the persons here referred to were baptized twice, first 
with John's baptism, and now Christ's, does not affect the ob- 
ject of our examination. 

Acts xix. 1. Paul, having past through the upper coasts, 
came to Ephesus; and finding certain disciples, 2. He said 
unto them, Have ye received the Holy Ghost since ye believed ? 
And they said unto him, We have not so much as heard whether 
there be any Holy Ghost. 3. And he said unto them, Unto 
what then were ye baptized ? And they said, Unto John's 
baptism. 4. Then said Paul, John verily baptized with the 
baptism of repentance, saying unto the people, That they 
should believe on him which should come after him, that is, on 
Christ Jesus. 5. When they heard this, they were baptized 
in the name of the Lord Jesus. 6. And when Paul had laid 
his hands upon them, the Holy Ghost came on them ; and 
they spake with tongues, and prophesied. T. And all the 
men were about twelve. 

That in these persons we have an example of adult baptism 
is clear. For, 1. They are called " disciples." — 2. They "be- 
lieved." — 3. They "received the Holy Ghost." — 4. They "spake 
with tongues and prophesied ;" and were in number twelve 



BAPTISM. 145 

men. We need not, therefore, add another word respecting 
them. 

24. Conclusion of the Acts. 

We have now, Christian reader, passed through all the 
Acts of the Apostles, and examined all the instances of the 
administration of this ordinance recorded in this sacred history, 
and to this place, we can confidently assert, That we have no- 
where found a single place or passage that describes, records, 
or implies the baptism of any infants. The reader will not 
suppose this a hasty conclusion, when he hears the following 
Paedobaptists : — 

Goodwin. " Baptism supposes regeneration sure in itself 
first. Sacraments are never administered to begin, or work 
grace. Read all the Acts, still it is said, they believed, and 
were baptized." Works, Vol. I. P. I. p. 200. 

Mr. T. Boston. " There is no example of baptism re- 
corded in the Scriptures, where any were baptized but such 
as appeared to have a saving interest in Christ." Works, p. 
384. 

Limborch. " There is no instance can be produced, from 
which it may indisputably be inferred that any child was 
baptized by the Apostles." Complete Syst. Div. B. V. Ch. 
xxii. § II. 

Mr. Baxter. (The appeal he makes to Mr. Blake, in this 
place, might be made, with all confidence, to every Psedobap- 
tist.) " I conclude, that all examples of baptism in Scripture 
do mention only the administration of it to the professors of 
Hiiving faith ; and the precepts give us no other direction. 
And I provoke Mr. Blake, as far as is seemly for me to do, to 
name one precept or example for baptizing any other, and 
make it good if he can." Disput. of Bight to Sacram. p. 
166. In Peed. Exam. Vol. II. p. 29. 
13 



146 THE BAPTIST DENOMINATION. 

THE EPISTLES. 

We now proceed, lastly, to examine those passages in the 
Apostolical Epistles, which refer to this ordinance. 

25. Passages which contain an express allusion to Baptism. 
Rom. vi. 3. Know ye not, that so many of ns as were 
baptized into Jesus Christ, were baptized into his death ? 4. 
Therefore we are buried with him by baptism into death ; that 
like as Christ was raised up from the dead by the glory of the 
Father, even so we also should walk in newness of life. 5. For 
if we have been planted together in the likeness of his death, 
we shall be also in the likeness of his resurrection. 

Colos. ii. 12. Buried with him in baptism, wherein also ye 
are risen with him through the faith of the operation of God, 
who hath raised him from the dead. 

The object of the Apostle Paul in these places, and their 
connection, is to show the churches to which he is writing, the 
necessity of a holy walk and conversation. To this end, he 
puts them in mind of their baptism, the profession they made 
in it, and the obligation they took upon themselves to live 
according to those truths symbolically taught by and in the 
ordinance. " Know ye not," says he to the Romans, u that so 
many of us as were baptized into Jesus Christ," into a pro- 
fession of his religion, " were baptized into his death" into a 
reliance upon, and conformity to his death, the great design of 
which was to take away sin ; and, consequently, as our Lord 
died, and was buried on account of it, so should we die and 
be burned to the love and practice of it ? Then follows this 
plain and striking allusion to the particular act by which the 
rite in question is administered, in verse 4, which, with the 
same allusion in the Epistle to the Colossians, reads to this 
effect : — 

" Therefore (that is, to express this very design) we are 
buried by and in baptism, with Christ our Lord ; and as He 
was raised up from the dead by the glory of the Father, so 






BAPTISM. 14T 

are we at our baptism, wherein we likewise are raised up to 
walk thenceforth in newness of life ; and this is not of our- 
selves, but through the faith of the operation of God, who 
thus raised up his Son from the sepulchre to live and reign 
forever." 

In these places the Apostle does twice describe baptism as 
effecting a burial and a resurrection, and as such to be a con- 
tinued representation of the burial and resurrection of Christ, 
our Pattern and Lord • and this is realized only in immer- 
sion. 

By these plain allusions to the Mode of the ordinance, the 
sense of the word "baptize" is most plainly exhibited and 
confirmed ; and the necessity of " going down into, and 
coming up out of the water"- — of "baptizing in the Jordan," 
and where " there was much water ;" (which phrases we 
found in connection with baptism,) is here evidently explained. 
Psedobaptist divines, of the greatest celebrity for learning and 
information, have frankly allowed what we have above assert- 
ed. We have no difficulty but in making such a selection as 
would be most highly esteemed by the reader. The following 
are, perhaps, the most unexceptionable that could be pro- 
duced : — 

Mr. Wall, Vicar of Shoreham, in Kent, and author of 
that famous work, " The History of Infant Baptism," for 
which he received the thanks of the whole clergy in convo- 
cation. " As to the manner of baptism then generally used, 
the texts produced by every one that speaks of these matters, 
John iii. 23, Mark i. 5, Acts viii. 38, are undeniable proofs 
that the baptized person went ordinarily into the water, and 
sometimes the Baptist too. We should not know from these 
accounts whether the whole body of the baptized was put 
under water, head and all, were it not for two later proofs, 
which seem to me to put it out of question : one, that St. 
Paul does twice, in an allusive way of speaking, call baptism a 
burial ; the other, the custom of the Christians, in the near 



148 THE BAPTIST DENOMINATION. 

succeeding times, which, being more largely and particularly 
delivered in books, is known to have been generally, or ordi- 
narily, a total immersion." Defence of the History of Infant 
Baptism, p. 131. 

Archbishop Tillotson. " Anciently, those who were bap- 
tized, were immersed and buried in the water, to represent 
their death to sin ; and then did rise up out of the water, to 
signify their entrance upon a new life. And to these customs 
the Apostle alludes, Rom. vi. 2-6." Works, Vol. I. Senm. 
vii. p. IT 9. 

Archbishop Secker. " Burying, as it were, the person 
baptized in the water, and raising him out again, without 
question, was anciently the more usual method ; on account 
of which Saint Paul speaks of baptism as representing both 
the death, burial, and resurrection of Christ, and what is 
grounded on them — our being dead and buried to sin, and our 
rising again to walk in newness of life." Lect. on Catechism, 
L. xxxv. 

Mr. Sam. Clarke. " We are buried with Christ by bap- 
tism, &c. In the primitive times the manner of baptizing was 
by immersion, or dipping the whole body into the water. And 
this manner of doing it was a very significant emblem of the 
dying and rising again, referred to by St. Paul, in the above- 
mentioned similitude." Expos, of the Church Catechism, p. 
294, ed. 6. 

Mr. Wells. " St. Paul here alludes to immersion, or 
dipping the whole body under water in baptism ; which, he 
intimates, did typify the death and burial (of the person bap- 
tized) to sin, and his rising up out of the water did typify his 
resurrection to newness of life." Illust. Bib. on Rom. vi. 4. 

Mr. Nicholson, Bishop of Gloucester. " In the grave with 
Christ we went not ; for our bodies were not, could not be 
buried with his ; but in baptism, by a kind of analogy or 
resemblance, while our bodies are under the water, we may be 



BAPTISM. 149 

said to be buried with him. Expos, of the Church Catechism, 
p. 174. 

Mr. Doddridge. " Buried with him in baptism. It seems 
the part of candor to confess, that here is an allusion to the 
manner of baptizing by immersion. " Fam. Expos. Note on 
the place. 

Mr. George Whitefield. "It is certain that in the 
words of our text, Rom. vi. 3, 4, there is an allusion to the 
manner of baptism, which was by immersion, which is what our 
own church allows," &c. Eighteen Sermons, p. 291. 

Mr. John Wesley. " Buried with him — alluding to the 
ancient manner of baptizing by immersion." Note on Rom, 
vi. 4. 

Mr. Whitby, author of a Commentary on the New Testa- 
ment, and more than forty other learned works. " It being 
so expressly declared here, Rom. vi. 4, and Col. ii. 12, that 
we are buried with Christ in baptism, by being buried under 
water ; and the argument to oblige us to a conformity to his 
death, by dying to sin, being taken hence ; and this immersion 
being religiously observed by all Christians for thirteen 
centuries, and approved by our church, and the change of it 
into sprinkling, even without any allowance from the author 
of this institution, or any license from and council of the 
church, being that which the Romanist still urges to justify 
his refusal of the cup to the laity ; it were to be wished that 
this custom might be again of general use, and aspersion only 
permitted, as of old, in case of the Clinici, or in present dan- 
ger of death." Note on Rom. vi. 4. 

The Apostle uses the figure of Planting, as well as of 
Burying, in allusion to baptism, verse 5. " If we have been 
planted together in the likeness of his death, we shall be also 
in the likeness of his resurrection." This also is in perfect 
agreement with the same Mode of administering it. The 
circumstance in nature, from which the figure is borrowed, is 
the same as that employed by our Lord, John xii. 24. "Except 
13* 



150 THE BAPTIST DENOMINATION. 

a corn of wheat fall into the ground and die, it abideth alone, 
but if it die, it bringeth forth much fruit." The seed to be 
planted must be buried in the soil ; so the Christian in bap 
tism is " planted in the likeness of the death, that he may be 
also in the likeness of the resurrection of his Lord." 

Mr. Macknight. " Planted together in the likeness of his 
death. The burying of Christ and of believers, first in the 
water of baptism, and afterwards in the earth, is fitly enough 
compared to the planting of seeds in the earth, because the 
effect, in both cases, is a reviviscence to a state of greater per- 
fection." Note on Rom. vi. 5. 

Assembly of Divines. " If ive have been planted together, 
&c. By this elegant similitude, the Apostle represents to us, 
that as a plant that is set in the earth lieth as dead and 
immovable for a time, but after springs up and flourishes, so 
Christ's body lay dead for a while in the grave, but sprung up 
and flourished in his resurrection ; and we also, when we are 
baptized, are buried, as it were, in the water for a time, but 
after are raised up to newness of life." Annot. in loco. 

Inference. "With certainty I may gather from the Scrip- 
tures at the head of this section, That the outward form of 
baptism in the apostolic age was a burial in water. It is 
made infinitely interesting to the heart of a Christian by that 
which it was intended to represent, viz., the death, burial, and 
resurrection of the Redeemer ; and here too I may infer the 
infinite and irresistible obligation the- baptized person is under 
to devote his life to that Lord to whose death and resurrection 
he is thus emblematically conformed in the baptismal rite : and 
I see also in these verses, by what principle and power this is 
all to be realized, " through faith, which is of the operation of 
God." In none destitute of that living principle can this 
intention of the ordinance be fulfilled. If sprinkling were 
the mode, and infants the subjects, these passages never could 
have been written. To the baptism of believers alone, and 
that administered by immersion, will these passages apply. 






BAPTISM. 151 

26. Occasional Mention of Baptism. 

Eph. iv. 5. One Lord, one faith, one baptism. 

1 Cor. xii. 13. For by one Spirit we are all baptized into 
one body, whether we be Jews or Gentiles, whether we be 
bond or free ; and have been all made to drink into one 
Spirit. 

Gal. iii. 27. For as many of you as have been baptized into 
Christ, have put on Christ. 

1 Cor. xv. 29. Else what shall they do which are baptized 
for the dead, if the dead rise not at all ? Why are they then 
baptized for the dead ? 

To the Ephesians and Corinthians the Apostle is recom- 
mending peace and unity; that they should be all of one 
heart and mind, so that there be no schism in the body, as all 
were one in Christ. To urge which, he puts them in mind of 
what they had been uniformly taught, that there was but " One 
Lord, one Faith, one Baptism;" and that "all were bap- 
tized into one body, whether Jews or Gentiles." "We should 
here observe, (what we have so frequently noticed before,) that 
the Apostle places faith before baptism, as Christ the great 
Lawgiver had done, He that believeth and is baptized. " One 
faith, one baptism." If this passage were to be expressed 
according to the general practice of the present day, the order 
both of Christ and the Apostle must be "reversed." See 
Simeon, at p. 28. 

In the above verse to the Galatians, the Apostle is thought 
to be alluding to the change of garments which must neces- 
sarily take place after the administration of the ordinance; to 
which may allude the expressions " putting off the old man 
with his deeds," and " putting on the new man,' 7 Eph. iv. 22, 
24; Col. iii. 9, 10; and especially, as here, "putting on 
Christ," as "the Lord our righteousness." 

A dam Clarke. "When he [the person baptized] came up 
out of the water, he seemed to have a resurrection to life. 
He was therefore supposed to throw off his old Gentile state, 



152 THE BAPTIST DENOMINATION. 

as he threw off his clothes, and to assume a new character, as 
the baptized generally put on new or fresh garments." Com- 
ment on Rom. vi. 4. 

The last verse cited above, 1 Cor. xv. 29, has obtained 
many interpretations, as the meaning of the Apostle in the 
words, "for the dead," is not certain. 

John Edwards. " Some of the fathers hold that the 
Apostle's argument in the text is of this sort : If there should 
be no resurrection of the dead hereafter, why is baptism so 
significant a symbol of our dying and rising again, and also 
of the death and resurrection of Christ ? The immersion into 
the water was thought to signify the death of Christ, and their 
coming out denotes his rising again, and did no less represent 
their own future resurrection." In StenneWs Answer to Ad- 
dington, p. 105. 

Macknight. "Christ's baptism was an emblem of his 
future death and resurrection. In like manner, the baptism 
of believers is emblematical of their own death, burial, and 
resurrection." Apost. Epis. Note on Rom. vi. 4. 

Inference. If faith preceded baptism in the Apostles' 
days, and the persons who received that ordinance had imbibed 
the influence of that one Spirit, and had put on Christ as 
the robe of righteousness, the spiritual adorning of their souls, 
hoping for their part in the first resurrection at His appearing 
and glory, it is most manifest, that none but a genuine convert 
to Christ could thus be baptized, or enjoy such high and 
delightful privileges. 

27. Baptism illustrated by Events recorded in the Old 
Testament 

These are the last passages we find in the New Testament 
which relate to the subject of our examination. 

1 Cor. x. 1. Moreover, brethren, I would not that ye should 
be ignorant, how that all our fathers were under the cloud, and 
all passed through the sea ; 2. And were all baptized unto 
Moses in the cloud and in the sea. 



BAPTISM. 153 

1 Pet. iii. 20. The long-suffering of God waited in the 
days of Noah, while the ark was a preparing, wherein few, 
that is, eight souls, were saved by water. 31. The like figure 
whereunto even baptism doth also now save us (not the putting 
away of the filth of the flesh, but the answer of a good con- 
science towards God), by the resurrection of Jesus Christ. 

The better to understand the Apostle Paul, in the first pas- 
sage above, the reader would do well to peruse the account, 
in the Old Testament, in Exod. xiv., to which he refers. In 
verse 22, we are told, that the Israelites "went into the midst 
of the Red Sea upon dry ground," that the water divided, 
opening a passage for them, and forming "a wall unto them 
on the right hand and on the left." We also learn, that "the 
cloud" which had conducted them, now removed its situation ; 
stood between the two armies, and overspread and concealed 
the Israelites from their enemies ; that it was bright, and " gave 
light" to the former, while it was "darkness" toward the latter. 
It does not appear that any water actually touched the Israel- 
ites in any sense whatever; and hence, the word " baptized" 
must be used by the Apostle in a figurative sense ; and if it 
has a reference to the mode, we have only to ask, Does the 
situation of the Jews, "in the cloud, and in the sea," best 
agree to sprinkling with water, or a total burial in it ? Psedo- 
baptists of the highest celebrity will answer : — 

"Witsius (says Mr. Booth) expounds the place to this 
effect, ' How were the Israelites baptized in the cloud, and in 
the sea, seeing they were neither immersed in the sea, nor 
wetted by the cloud ? It is to be considered that the Apostle 
here uses the term 'baptism' in a figurative sense, yet there is 
some agreement to the external sign. The sea is water, and 
a cloud differs but little from water. The cloud hung over 
their heads, and the sea surrounded them on each side ; and so 
the water in regard to those that are baptized.'" In Peed. 
Exam. Vol. I. p. 185. 

Whitby. " They were covered witJi the sea on both sides, 



154 THE BAPTIST DENOMINATION. 

Exod. xiv. 22 ; so that both the cloud and the sea had some 
resemblance to our being covered with water in baptism. Their 
going into the sea resembled the ancient rite of going into the 
water ; and their coming out of it, their rising up out of the 
water." Ibid. p. 18T. 

By the Apostle Peter, in the passage cited, we are taught 
that as Noah and his family " were saved by water," so bap- 
tism, the antitype of the water of the deluge, "now saves" 
the believer ; not by a washing of his person, or a ceremonial 
purification, which cannot take away sin ; but the water being 
a "like figure" in both cases, that is, exhibiting Christ and 
his merits, the believer is saved by the sacred reality signi- 
fied. In this case baptism is " The answer of a good con- 
science toward God .-" both the answer given to inquiry at 
baptism, and the subsequent testimony of the mind to God, 
are conscientious, being in accordance with a sincere and heart- 
felt faith in the merits of the dying and rising Saviour. 

Owen. "I deny not but that there is a great analogy be- 
tween the salvation by the ark, and that by baptism, inasmuch 
as the one did represent, and the other doth exhibit Christ 
himself." On Hebrews, Vol. IV. p. 138, Williams's Abr. 

Macknight. " This answer of a good conscience being 
made to God, is an inward answer, and means the baptized 
person's sincere persuasion of the things which, by submitting 
to baptism, he professes to believe ; namely, that Jesus arose 
from the dead, and that at the last day he will raise all from 
the dead to eternal life, who sincerely obey him." Apost. Epist 
Note in loc. 

Inference. If the exercise of " a good conscience" is asso- 
ciated with the ordinance of baptism, in none but a believer in 
Christ can this union be realized. 

28. Conclusion of the New Testament. 

Having now, my reader, completed the chief design of this 
pamphlet, in transcribing and laying before you every passage 
of this sacred volume that relates to the subject of our inquiry, 



BAPTISM. 155 

and contains any information, whether on the subjects, mode, 
or spiritual design of baptism, I have, I humbly hope, fulfilled 
the title I have assumed, in presenting you with " the scrip- 
ture guide to baptism." Our Divine Master commanded us 
to "search the Scriptures," and I have no doubt but that it 
would meet with His gracious approbation, if this plan were 
adopted, in reference to any subject pertaining to His cause 
or kingdom. "To the word and to the testimony," is an 
inspired maxim in theology, and one from which no Protestant 
will dissent. "Ye do err," said our Redeemer, "not knowing 
the Scriptures." 

We ought, therefore, now to be able to answer the three 
inquiries proposed at the beginning : 

I. Who are proper subjects of Christian baptism, according 
to the authority of Christ, and the practice of his Apostles ? 

Answer. We have met with the baptism of many thou- 
sands of persons, and the ordinance administered on many 
different occasions ; but we have no where found, through all 
this sacred book, any one person baptized (Christ excepted) 
that we have the slightest reason to suppose was not first 
instructed in the doctrines of the gospel, and had professed 
to believe ; but this is either expressly testified, or so implied 
of all, as to leave no just ground of dispute. 

II. By what mode should the ordinance be administered ? 
Answer. We have no where met with a single verse, word, 

or circumstance, which indicates the application of water, by 
pouring or sprinkling; but wherever any thing is found 
descriptive of this ordinance, immersion (as the word baptism 
undeniably signifies) is plainly implied in circumstances, and 
confirmed by allusions. 

III. What is its spiritual design, and in whom is it 
realized ? 

Answer, The passages that have been before us plainly 
Indicate that it was the Divine intention that this ordinance 
should exhibit and teach the important change produced by 



156 THE BAPTIST DENOMINATION. 

the efficacy of grace on a sinner, namely, his purification 
from sin, and burial as to the love and practice of it ; his 
resurrection to a new and religious life ; the union and 
fellowship into which the Christian enters with the Tri-une 
God ; and Ms rising from the dead, through his risen Lord, 
at his coming. 



CHAPTER IV. 

Infant Baptism. — Pengilly on the grounds of Infant Baptism, its rise and 
supposed benefits. 1. Strange that Infant Baptism still exists. 2. No 
Infant Baptism in the New Testament. 3. The Saviour blessing little 
children. 4. Pedobaptist grounds of Infant Baptism. 5. The children 
of believers, 1 Cor. vii. 14. 6. The children of believers no better by 
nature than those of others. 7. The promise of God to Abraham and his 
seed. 8. Circumcision and the Abrahamic Covenant. 9. Infant salva- 
tion. 10. The authority on which Infant Baptism is founded. 11. The 
time when Infant Baptism was introduced. 12. Tradition. 13. Other 
innovations introduced. 14. The Christian fathers and Infant Baptism. 
15. Sponsors introduced, because infants could not believe. 16. Views of 
modern Pedobaptists. 17. The use of baptism. 18. The first Christian 
writer who defends Infant Baptism. 

1. Perhaps nothing is stranger in the history of religion, 
than that infant baptism should have been so long, and by so 
many pious persons, received and practiced as an ordinance of 
the Church of Christ. Baptists have from the commencement 
rejected it ; and in no case have they shown it any favor ; and 
nothing has been more fully and fairly proved, than the cor- 
rectness of the Baptist position on this subject. Wide-spread, 
indeed, are the doubts among Pedobaptists ; and extensive is 
the neglect of the so-called ordinance, as is evident from the 
long and loud complaints of the people, by their religious 
teachers. Still infant baptism is a law of the Pedobaptist 
denominations. 



INFANT BAPTISM. 15 1 

Though enough is said in the preceding remarks on the 
general subject, to convince the candid, we deem it important 
to give the Baptist arguments more fully, and know of nothing 
better adapted to our design, than Pengilly's article on Infant 
Baptism. Besides, it is constructed to follow the general 
article on Baptism, and I here insert it, almost entire, asking 
for it the serious consideration of our readers. We do not see 
how any one can resist such arguments. 

PENGILLY ON THE GROUNDS OP INFANT BAPTISM, ITS RISE, AND 
SUPPOSED BENEFITS. 

2. No Infant Baptism in the New Testament 

Question. Although in the passages of Scripture you have 
cited, I have not found an express authority, either by com- 
mand or example, for the baptism of infants, yet will Psedo- 
baptist divines allow that no such authority is to be found in 
the New Testament ? 

Answer. Bishop Burnet. " There is no express precept 
or rule given in the New Testament for baptism of infants." 
Expos, of the Articles, Art. xxvii. 

Mr. S. Palmer. " There is nothing in the words of insti- 
tution, nor in any after accounts of the administration of this 
rite, respecting the baptism of infants : there is not a single 
precept for, nor example of, this practice through the whole 
New Testament." Answer to Priestley on the Lord's Supper, 

v .i. 

Luther. "It cannot be proved by the sacred Scripture, 
that infant baptism was instituted by Christ, or begun by the 
first Christians after the Apostles." (In Peed. Exam. Yol. 
II. p. 4.) See also Goodwin, Boston, Limborch, and Bax- 
ter, at page 44 of this pamphlet. 

3. On the Saviour's blessing little children. 

What, then, are we to make of those words of our Saviour, 
and his subsequent conduct? Mark x. 14, 16. "Suffer the 
little children to come unto me, and forbid them not ; for of 
14 



158 THE BAPTIST DENOMINATION. 

such is the kingdom of heaven. And he took them up in his 
arms, put his hands upon them, and blessed them." 

Answer. If, when our condescending Saviour took these 
children in his arms, it had been added, "and he baptized 
them," instead of the words " and blessed them," then this 
passage with propriety might be adduced, and, indeed, would 
have decided the subject ; but as the Holy Spirit has recorded 
the circumstance, it no more refers to infant baptism, than to 
infant communion, or infant circumcision. It is certain Christ 
did not baptize these children, for he never baptized at all, 
John iv. 2 ; and if his disciples, who baptized for him and by 
his authority, had been commanded by their Lord to baptize 
infants, it is certain they would not have " rebuked" the 
parents or friends of these children for bringing them. 

But this passage, by fair inference, and implication, contains 
an argument against infant baptism. Here you observe parents 
bringing their children to Jesus to crave his blessing upon 
them ; or, at least, that he would " pray," Matt. xix. 13, 
that the blessing of heaven might attend them. 

Now let me ask, If baptism would have brought these chil- 
dren into the covenant of grace, or into Christ's church, or 
secured to them any spiritual benefit, would the Lord Jesus 
have concealed that circumstance from these parents, and from 
his disciples ? Would he " take them in his arms and bless 
them," and give them back to the parents without baptism, 
and without a word upon that ordinance ? Was it ever known 
that any spiritual benefit was sought from him, and he bestow- 
ed it not ? Here the spiritual good of- these children was 
sought at his hands, and if baptism was the key, the seal, the 
door to all the spiritual blessings of the covenant of grace, (as 
Psedobaptists often describe it,) would the Lord Jesus refuse 
it — or send them away without it ? This is impossible ; and 
therefore I infer that infant baptism is no part of the will of 
Christ, that it can communicate no good, and ought not to be 



INFANT BAPTISM. 159 

observed. Some of the most learned Paedobaptists are aware 
that this passage serves not* their cause. 

Poole's Continuators. " We must take heed we do not 
found infant baptism upon the example of Christ in this text ; 
for it is certain that he did not baptize these children. Mark 
only saith, He took them up in his arms, laid his hands on 
them, and blessed them." Annot. on the place, in Matt 
xix. 14. 

Bishop Taylor. "From the action of Christ's blessing infants, 
to infer they are to be baptized, proves nothing so much, as 
that there is a want of better arguments ; for the conclusion 
would with more probability be derived thus : Christ blessed 
infants, and so dismissed them, but baptized them not ; there 
fore, infants are not to be baptized." Liberty of Prophecy, 
p. 230. 

4. Pcedohaptist grounds for Infant Baptism. 

If the New Testament does not afford an authority for infant 
baptism, upon what grounds do Psedobaptist divines practice 
and defend it ? 

Answer. Mr. Edw. Williams, (one of its most zealous 
advocates,) affirms, "The champions [for it] are by no means 
agreed upon this question, On what is the right of infants to 
baptism founded ?"* 

Their grounds are various and contradictory. The early 
fathers who practiced it, urged the virtue of the ordinance in 
taking away sin, and securing eternal life ; adding, the certain 
ruin of those that neglected It. -f" — The church of Rome holds, 
" If any one shall say that baptism is not necessary to sal- 
vation, let him be accursed. "J — The Greek church, by Cyril, 
patriarch of Constantinople, affirms, " We believe that baptism 
is a sacrament appointed by the Lord, which except a person 

* Notes on Morrico's Social Religion, p. 68. 

f See Origen, Cyprian, and Ambrose in Mr. Wall's Hist, of Infant Bap, 
Vol. I., chap. 6, 13, 14. 

t Catechism of the Council of Trent, Part II. p. 164. 



160 THE BAPTIST DENOMINATION. 

receive he has no communion with Christ."* — The Lutheran 
church, and the church of England, hold both the ordinances 
"as generally necessary to salvation." The former, agreeing 
with Calvin and Melancthon, "own a sort of faith in infants," 
affording them a right ; while the English church hesitates not 
to baptize them, "Because they (the infants) promise by their 
sureties" repentance and faith, "which promise, when they 
come to age, themselves are bound to perform."-)* 

Many learned writers, as well as churches, have expressed 
their views upon this inquiry. Mr. Wall, Mr. Hammond, and 
many others, hold that the practice of " Judish proselyte bap- 
tism" is the foundation of the Christian rite, and as infants 
received the former, so they should the latter : but Mr. Owen, 
Mr. Jennings, and others, have proved that no such practice 
existed among the Jews to afford such a pattern till genera- 
tions after Christ. J — Sir N". Knatchbull assumes circumcision 
as the proper foundation. — Beza, and after him Mr. Doddridge 
and others, considered the holiness of the children of believers, 
as making them proper subjects. § — Mr. Matt. Henry and Mr. 
D wight contended that "the profession of faith made by the 
parents" to be their children's right. || — Mr. H. F. Burder 
affirms, " The identical principle which pervades and unites the 
whole of the argument — is that infants are to b3 baptized 
solely on the ground of connection with their parents ;" and 
this he explains, — "It is a connection in the covenant of grace, 
the covenant of redemption, the everlasting covenant, em- 
bracing all that man can desire, or all that Jehovah can 
impart." 1 ^ — An anonymous writer affirms that " children by 
baptism are actually brought into the covenant of grace." 

* Confess. Christ. Eidei, chap. xvi. 

f See Church Catechism, and Paedobap. Exam. Vol. II. p. 491, et seq. 
J Mr. Judson's Serm. on Christian Baptism, pp. 62, 63. 
§ See Beza and Doddridge on 1 Cor. vii. 14. 

|| Treatise on Baptism, p. 76, and Dwight's Theology on the subject. 
% Sermon of the Bight of Infants to Baptism, pp. 7, 25; cited by Mr. I. 
Birt in Strictures on ditto, p. 18. 



INFANT BAPTISM. 161 

This is denied by another, who replies that the " children of 
believers are really and truly in the covenant of grace before 
their baptism."* 

5. The Children of Believers in 1 Cor. vii. 14. 

Some of the grounds assumed by those churches and emi- 
nent men, appear to have weight. Does not the " holiness" 
referred to, existing in the children of believers, and founded 
on 1 Cor. vii. 14, afford the ground required? "For the 
unbelieving husband is sanctified by the wife, and the unbe- 
lieving wife is sanctified by the husband; else were your 
children unclean, but now they are holy." If holy, they are 
surely proper subjects of baptism. 

Answer. So many good men have thought : but holiness is 
no where required in God's word as a pre-requisite to baptism. 
And is there not an absurdity in the thought that baptism, 
which is the outward sign of washing away sin, Acts xxii. 16, 
should be administered to infants, because they are holy? 

But what is the holiness intended in the above passage ? 
The Apostle says, it results from an unbeliever being sancti- 
fied. Now this sanctification cannot be spiritual ; for that 
is the work of the Holy Ghost upon the mind and heart, and 
in which an unbeliever has no share or part, Acts viii. 21. 
If attention be paid to the subject upon which the Apostle is 
speaking, his meaning can readily be perceived. He is ad- 
vising the Corinthians upon the question, " Whether, if a 
husband or wife who is converted to Christ, has an unbelieving 
partner, either Jew or idolator, the believer should separate 
from the connection; 11 as in Ezra x. 1-14. The Apostle 
advises, " If the unbelieving partner be pleased to dwell with 
the believer, the believer should not cause the separation." 
Then follows the passage before us, "For the unbelieving 
husband is sanctified by the wife;" or, as Doddridge renders 
it, "is sanctified to the wife," &c. 

Now, in what sense can any thing, or person, be sanctified f 

* In Paedobap. Exam, as before. 

14* 



162 THE BAPTIST DENOMINATION. 

in which there is no moral or spiritual holiness communicated, 
and the sanctification is not the work of the Holy Spirit ? The 
Scriptures afford the reply. The temple, the altar, the offer- 
ings, the official garments, &c, under the law, were expressly 
said to be sanctified, when they were appointed by God's law, 
and set apart to certain specified purposes. Apply this to the 
subject before us. Marriage is an appointment of God ; and 
when a man or woman enters into that contract, he or she, by 
God's law, is set apart, or sanctified, to stand in the relation 
of husband or wife ; and hence the union is lawful, becoming, 
and pleasing to God, and shall continue to be so, though one 
of the parties shall be converted and the other be an unbe- 
liever.* 

Taking this, which appears to me to be the sense of the 
passage, the inference which the Apostle draws from this 
sanctification, or legal appointment and constitution by Divine 
law, is natural, "else were your children unclean, but now are 
they holy ;" i. e., If the marriage union was not according to 
the law of God, your children would be the fruit of unclean- 
ness ; but now, the union being in harmony with God's will, 
they are "holy;" they are free from illegitimate impurity. 
So some of the greatest and best Paedobaptist writers under- 
stand the Apostle. Thus, among a multitude of others : — 

Mr. T. Williams, of London. "The unbelieving husband 
is sanctified by the (believing) wife, &c, so that the connection 
is perfectly lawful, and the children are legitimate, or in a 
ceremonial sense, holy." Cottage Bible, on the place. 

* Mr. Gill, on the verse in question, cites a number of passages from 
Jewish writings, in which the word sanctified, in the phraseology of common 
use, is used for legally espoused. If this reading were adopted in this pas- 
sage, it would not only convey good sense, but make the reasoning of the 
Apostle evident. If the word holy must be taken in a spiritual sense, and 
infant baptism inferred from it, the word sanctified, being evidently here of 
a kindred meaning, would unquestionably afford equal ground for the bap- 
tism of the unbelieving parent! Nor should it be forgotten that the word 
children in this place, as in Acts ii. 39, signifies posterity of any age. 



INFANT BAPTISM. 163 

Melancthon, the Reformer. u The connection of the argu- 
ment is this, ' If the use of marriage should not please God, 
your children would be bastards, and so unclean ; but your 
children are not bastards, therefore the use of marriage pleaseth 
God.' How bastards were unclean in a peculiar manner the 
law shows, Deut. xxiii." In Pcedobap. Exam. Vol. II. p. 3^5. 

Suares and Vasques. " The children are called holy, in 
a civil sense : that is, legitimate, and not spurious. As if Paul 
had said, ' If your marriage were unlawful, your children would 
be illegitimate. But the former is not a fact ; therefore not 
the latter. 7 " Ibid, p. 373. 

Camero. " The holiness of which the Apostle speaks is 
not opposed to that impurity which by nature properly agrees 
to all on account of Adam's offence, but to the impurity of 
which believing wives were apprehensive from their cohabiting 
with unbelieving husbands." Ibid. p. 372. 

Inference. If the holiness which is merely legitimacy of 
birth, is no title to baptism, then the passage we have con- 
sidered favors not the baptism of infants. 

6. The Scriptures do not authorize the plea that the chil- 
dren of believers are better by nature than those of unbe- 
lievers. 

From this interpretation, it would appear that the children 
of believers are no better, or more holy by nature, than the 
children of unbelievers. Is this in accordance with the Scrip- 
tures ? 

Answer. Most unquestionably so. Thus, Psalm li. 5, 
" Behold, (saith the son of pious Jesse,) I was shapen in 
iniquity, and in sin did my mother conceive me." Eph. ii. 3, 
" We (says the Apostle Paul, for himself and all the primitive 
Christians,) were by nature the children of wrath, even as 
others." Romans v. 12, "Wherefore, as by one man sin 
entered into the world, and death by sin ; so death passed 
upon all men, for that all have sinned." Chap. iii. 9, 10, 
" What then, are we better than they 1 No, in no wise : for 



164 THE BAPTIST DENOMINATION. 

we have before proved both Jews and Gentiles that they are 
all under sin ; as it is written, there is none righteous, no, not 
one." And our Saviour adds, "That which is born of the 
flesh is flesh, and that which is of the Spirit is spirit. Ye 
must be born again." John iii. 6, 7. 

Church of England. " Original sin is the fault and cor- 
ruption of the nature of every man ; and therefore in every 
person born into this world it deserveth God's wrath." Articles, 
Art. ix. 

Mr. Dorrington. "Although the parents be admitted into 
the new covenant, the children born of them are not born 
within that covenant, but are, as all others, born in a state of 
rebellion and misery." Vindicat. of the Church, p. 44. 

Mr. Adam Clarke. "All are born with a sinful nature, — 
there has never been one instance of an immaculate human soul 
since the fall of Adam. Through his transgression all come 
into the world with the seeds of death and corruption in their 
own nature ; all are sinful — all are mortal — and must die." 
On Rom. v. 12, 13. 

Mr. Doddridge. " As we all proceed from a corrupt 
original, we do not more evidently bear the image of the 
earthly Adam in the infirmities of a mortal body, than in the 
degeneracy of a corrupted mind." Fam. Expos. Improv. on 
John iii. 140. 

7. The Promise of God to Abraham and his Seed. 

But God was pleased to promise to Abraham to be " a God 
to him and to his seed." Gen. xvii. 7. Now believers in 
Christ are Abraham's spiritual seed ; must not they, there- 
fore, and their seed, be included in that promise, and possess 
the same spiritual benefits ? 

Answer. The statement introducing this question is an 
important truth, that God promised to be "a God to Abraham 
and to his seed ;" and so it is true that believers in Christ are 
Abraham's spiritual seed, and also that the God of Abraham 
is equally their God ; but it would be not only not true, but 



INFANT BAPTISM. 165 

an alarming and dangerous error, to assert that the children of 
believers are, on that account, also the spiritual seed of Abra- 
ham, and enjoy the same benefits. The children of believers 
must themselves become believers, must possess the same faith 
with their parents, and be Christ's genuine disciples, in order 
to be included in that promise and blessedness. 

Hear the Apostle Paul, Gal. iii. 6, 7, " Abraham believed 
God," i. e., in reference to the coming Messiah, " and it was 
accounted to him for righteousness. Know ye, therefore, that 
they which are op faith, the same are the children of Abra- 
ham ;" ver. 29, " and if ye are Christ's, then are ye Abraham's 
seed, and heirs according to the promise." And ver. 9, " So 
then they which be of faith are blessed with faithful Abra- 
ham." 

JSTo doctrine can be more dangerous, (because calculated to 
be fatally delusive,) than this, "That because persons are born 
of pious parents, they are therefore under some peculiar spirit- 
ual and advantageous distinction, on account of which they 
are entitled to sacred privileges, and do not need equally with 
others the same converting grace and mercy, and the same 
atoning sacrifice." John the Baptist applied the axe to the 
root of this tree, at the dawn of this dispensation. " Think 
not to say within yourselves, We have Abraham to our 
Father." Ye are a " generation of vipers ! Who hath warned 
you to flee from the wrath to come ?" So our Redeemer, when 
the Jews uttered their usual vaunt, "We be Abraham's seed," 
replied, " I know that ye are Abraham's seed. If God were 
your Father, ye would love me. Ye are of your father the 
devil, and the lusts of your father ye will do." John viii. 33, 
37, 42, 44. Such is Christ's testimony of the carnal circum- 
cision ! 

If, then, Abraham's own descendants were not his spiritual 
seed, while destitute of faith and love, surely none can contend 
that the unbelieving descendants of believing Gentiles can be 
that spiritual seed. 



166 Till-; BAPTIST DENOMINATION. 

Mr. Enw. Williams exposes this error in strong terms, in 
his Notes on Morrice's Social lleligion. " Our author takes 
considerable pains to maintain a favorite point, which I shall 
pronounce a very precarious hypothesis. It is that of heredi- 
tary grace, if 1 may so express the notion, — that all the 
children of the godly arc absolutely interested in all new cove- 
nant blessings. . . . But that interpretation of the Abrahamie 
promise, Gen. xvii. 7, which Mr. M. and some others have 
adopted, and which considers the words in their undistinguished 
application, is replete with very absurd consequence* 
Jehovah, surely, was not the God of Abraham and of his 
unbelieving descendants in the same respects. . . . The New 
Testament saints have nothing more to do with the Abrahamie 
covenant than the Old Testament believers who lived prior to 
Abraham." Notes, p. 81 2-317. 

Matt. Henry. " Grace doth not run in the blood, nor are 
Saving benefits inseparably annexed to external church privi- 
leges ; though it is common for people thus to stretch the 
meaning of (<od's promise to bolstei themselves up in a vain 
hope. . . . The children of the flesh, as such, by virtue of their 
relationship to Abraham — arc not therefore the children of 
God." Expos, on Horn. ix. 6-13. 

8. Circumcision and the Abrahamie Covenant no ground 
for Infant Baptism. 

But did not circumcision bring those that received it into 
the covenant of grace ? 

Answer. No : in no case whatever. The covenant of 
grace, (as Mr. Burder expresses it, cited at p. 54,) is " the 
covenant of redemption, the everlasting covenant. " Nothing 
can bring into that covenant but the grace of God in Christ 
Jesus. It existed from the beginning of the world, and right- 
eous Abel enjoyed its blessings. It has been an ever-flowing 
river, communicating its saving streams to the Church of God 

THROUGH ALL AGES, and ALL DISPENSATIONS. Enoch, NoaJ), 

and, no doubt, thousands of others, though uncircumcised f 



INFANT BAPTISM. 167 

enjoyed the blessedness of this covenant before Abraham was 
born. Circumcision, therefore, is no part of the " covenant of 
grace ;" and that it did not bring Abraham into it, is undenia- 
bly clear, for he enjoyed it and all its blessedness many years 
before circumcision was instituted ; when he was, says the 
Apostle, "not in circumcision, but in uncircumcision." Horn, 
iv. 10. And that this rite did not bring children into the 
covenant of grace is equally evident, from the addresses of all 
the holy prophets and Apostles, and of Christ himself, to those 
who had thus received that rite, and who are addressed as 
persons entirely destitute of the grace of God, and being by 
natare the children of wrath, even as others. See, among 
innumerable passages, Isa. i. 2-15, John viii. 42-44, Eph. ii. 
3, Acts vii. 51, 52. 

In what sense, then, is circumcision "a seal of the cove- 
nant," if it had not this efficacy ? 

Answer. Common as it is to denominate circumcision a 
seal of the covenant, it is no where so denominated in the word 
of God. In one place, Rom. iv. 11, it is called a seal of 
righteousness ; but except the whole verse be cited, the sense 
of the Apostle is entirely lost. The words are these : '/And 
he (that is, Abraham) received the sign of circumcision, a seal 
of the righteousness of the faith which lie had, yet being 
uncircurncised." In no other place is circumcision called a 
seal; and let my reader try, after carefully looking at the 
whole passage, to make this applicable to infants, or to infant 
circumcision or baptism, or to unbelievers in any case, if ho 
can. He will remark, 

1. Circumcision is here spoken of, not in reference to its 
genera] administration to the Jewish nation, but to Abraham 
in particular. 2. It is spoken of, not. as it might be received 
by a person destitute of vital piety, for it is called "a sen I of 
ilif, righteousness of faith," &c 3. It is not spoken of as 
Sealing what was in future to be bestowed or enjoyed, but of 



168 THE BAPTIST DENOMINATION.. 

a blessing long before possessed — " of the faith which he had, 
yet being uncircumcised. " 

I appeal to the serious judgment of the reader, what a per- 
version of the sense of God's word it must be, to call circum- 
cision, from this passage, "a seal of the covenant," or " a seal 
of righteousness," thereby referring to the national adminis- 
tration of that rite to the Jews, and as sealing to them the 
blessings of salvation, when the Apostle so guardedly expresses 
himself as sealing only what a true and living faith had 
previously obtained ! This passage can apply to none but to 
Abraham, and those of his posterity, who, like their progenitor, 
possessed a converting and saving faith. 

Yenema. " Circumcision was a seal of the righteousness 
of faith, as the Apostle affirms; but this only in respect of 
such Israelites as were believers." In Pcedobap. Exam. Vol. 
II. p. 268. 

Why, then, was circumcision administered to infants at all ? 

Answer. It pleased God to enter into a particular cove- 
nant with Abraham, which he had not done with the other 
patriarchs, though they equally enjoyed the blessings of the 
covenant of grace, in which particular covenant, described in 
Gen. xvii. 1-14, the Almighty promised to Abraham, " I will 
multiply thee exceedingly — make thee exceeding fruitful ; and 
I wall make nations of thee, and kings shall come out of thee. 
And I will give unto thee, and to thy seed after thee, the land 
wherein thou art a stranger, all the land of Canaan for an 
everlasting possession ; and I will be their God." 

My reader need not be told, that an earthly kingdom is 
here promised to Abraham and his seed. He was to multiply 
into a nation, or nations, and kings were to arise amongst them ; 
the land of Canaan was to be their country, and their per- 
petual residence. In it they were to dwell from generation to 
generation, and to continue a separate people from all other 
nations, until the special promised seed, that is, Christ, 



INFANT BAPTISM. 169 

should appear, in whom, as afterwards declared, Gen. xxii. 
IT, 19, "all the nations of the earth shall be blessed." 

To this covenant it pleased God to append the institution 
of circumcision. Thus it is given, Gen. xvii. 9-23 : " Thou 
shalt keep my covenant, therefore ; thou, and thy seed after 
thee, in their generations. This is my covenant which ye 
shall keep, — Every man-child amongst you shall be circum- 
cised ; he that is eight days old, he that is born in thy house, 
or bought with money of any stranger, must needs be circum- 
cised ; and my covenant shall be in your flesh for an everlasting 
covenant. And Abraham took Ishmael his son, and all that 
were born in his house, and all that were bought with money, 
every male among the men of Abraham's house, and circum- 
cised the flesh of their foreskin in the self-same day, as God 
had said unto him." 

My reader will here perceive how the right of circumcision 
pertained to Abraham's household. Every male from eight 
days old, and every servant or purchased slave, of any age, 
willing or unwilling, must submit to this rite ; and if he refused, 
"that soul (it is added, v. 14,) shall be cut off from his people." 
Can this rite, thus indispensably administered to all the males 
of a house, because the master received it, be to them the seal 
of the covenant of grace ? This, I think, no enlightened 
Christian can for a moment imagine. 

The Divine intention in making this ordinance a national 
rite, and requiring it to be so strictly observed upon all the 
male offspring of Abraham, and to those who were incorpo- 
rated among them, appears evidently to be, their separation 

AS A PEOPLE FROM THE REST OF THE WORLD, that in them, in 

after ages, God might accomplish his wise and gracious pur- 
poses; FIRST, in the coming of the promised Seed, the Saviour 
of sinners ; and beyond that event, in what the prophets have 
foretold of* Israel, to be fulfilled at a period yet to come. For 
1 these designs, God was pleased to separate the Jews, by this 
indelible sign upon their persons : and as it was to be a national 
in 



170 THE BAPTIST DENOMINATION. 

distinction, it must necessarily be a national rite, and in effect- 
ing this separation the Divine wisdom appears in applying it 
in early infancy. 

TVitsius. " The descendants of Abraham were separated 
by circumcision from other nations, and renounced their friend- 
ship : as appears from the open declaration of the sons of 
Jacob, Gen. xxxiv. 14, 15. A circumcised person, say the 
Jews, 'has withdrawn himself from the whole body of the 
nations. ' And, indeed, circumcision was a great part, and, as 
it were, the foundation of the middle wall of partition." 
Econ. of the Cov. Book iv. ch. 8. § 20. 

Mr. Erskine. " When God promised the land of Canaan 
to Abraham and his seed, circumcision was instituted for this, 
among other purposes, to show that descent from Abraham 
was the foundation of his posterity's right to those blessings." 
Theolog. Dissert, p. 9. 

In what sense then are we to consider the Abrahamic cove- 
nant as continued into the gospel dispensation, and enjoyed by 
Christians ? 

Answer. My reader, by comparing Gen. xv. 5, 6, 18, and 
chap. xvii. 1-14, will observe that the covenant (or rather 
covenants) made with Abraham were two-fold. 1 Spiritual 
internal, pertaining to Abraham's acceptance with God, 
and salvation, as a believer in the coming Messiah ; and which 
was all realized in Abraham's believing posterity, as we have 
already shown. 2. Worldly and external, pertaining to the land 
of Canaan ; with which were to be united the services of the 
temple, a worldly sanctuary, a material altar, carnal sacrifices, 
and a changing priesthood ; and the whole of this was intended 
as " a shadow of good things to come." See Heb. vii. 23, ix. 
1-10, and x. 1. 

Xow, all that is spiritual and internal in this covenant, and 
as enjoyed by Israel under it, is what is called "the covenant 
of grace," and is continued in the Christian church by the 
Holy Spirit : while what is worldly, external, and typical, is 



INFANT BAPTISM. 171 

fulfilled and done away is the coming of Christ, and in the 
spiritual privileges of his church. We have now, as Chris- 
tians, no worldly kingdom, nor have we a temple, altar, or 
sacrifices, as the Jews ; nor are we required to be separated 
from the nations of the world, so as to be one distinct nation ; 
and hence no carnal distinction is necessary. — " My kingdom 
(said Christ) is not of this world." John xviii. 36. It is not 
worldly in its nature, seat, form, government, or privileges ; 
but spiritual, and, as such, denominated "the ministration of 
the Spirit;" and consists "in righteousness, peace, and joy in 
the Holy Ghost." Rom. xiv. 11 ; 2 Cor. iii. 1. 

Vjenema. " Circumcision, according to a two-fold cove- 
nant, internal and external, which then existed, had like- 
wise a two-fold aspect, spiritual and carnal. The former 
referred to the internal covenant of grace; the latter to a 
legal, typical, and external covenant. That was concerned in 
'sealing the righteousness of faith/ as the Apostle asserts: 
this in the external prerogatives of Judaism, and in conferring 
external benefits. That was peculiar to the believing Israel- 
ites; this was common to the whole people." In Peed. Exam. 
Vol. II. p. 243. 

Is there, then, nothing typical in the rite of circumcision ? 

Answer. I replying to this question, it is my happiness to 
be able to refer my reader to an authority which, as a Christian, 
he will esteem decisive and infallible. Circumcision was a 
type, but not of baptism, (a figure, a type of a figure !) but of 
" the circumcision of the heart 1 and " the putting off the sins 
of the flesh." And this blessed work is accomplished, not on 
babes in age, but "babes in Christ;" born from above, and 
children of God. Hear the infallible authority to which I 
refer, Horn. ii. 28, 29, "For he is not a Jew, (an Israelite 
indeed,) which is one outwardly, neither is that circumcision, 
(in God's ultimate design,) which is outward in the flesh. But 
he is a Jew which is one inwardly ; and circumcision is that 
of tue heart ; in the spirit and not in the letter, whose praise 



172 THE BAPTIST DENOMINATION. 

is not of men, but of God." Phil. iii. 3, "For we are the 
circumcision which worship God in. the spirit, and rejoice in 
Christ Jesus, and have no confidence in the flesh." Coi. ii. 11, 
11 Circumcised with the circumcision made without hands in 
the putting off the body of the sins of the flesh by the cir- 
cumcision of Christ." 

According to this, baptism was not institued in the room 
of circumcision, and so became its end and fulfilment, 

Answer. It is certain that this was not the case. 1st. Be- 
cause when the Apostles and Elders were assembled at 
Jerusalem, to consider the question, Whether those ivho ivere 
turned to God from among the Gentiles should be circum- 
cised? Acts xv., not a word was said about the end and 
fulfilment of the Jewish rite in the Christian : and had this 
been the known appointment of Christ, this must have been 
the decision of the subject. 2d. Because had this been the 
appointment of the Saviour, it would have been an affront to 
his authority to continue circumcision for another day after 
he had substituted baptism in its place : but circumcision was 
observed, even by the Apostle Paul, long after Christ had 
instituted the Xew Testament rite. See Acts xvi. S. This 
would have been a similar impropriety to the offering of " a 
sacrifice for sin," according to the law, after Christ had "put 
away sin by the sacrifice of himself."* 



* The absurdity of urging the baptism of infants from the institution of 
circumcision, will appear by observing, 1st. That male children only were to 
receive that rite; and 2d. That men serva'nts and slave* were equally com- 
manded to be circumcised when the master was, and that upon pain of being 
cut off, or put to death. If that Divine command, therefore, be applied as 
descriptive of the subjects of baptism, it will equally require the baptism of 
servants and purchased slaves, willing or unwilling, as well as of infants; 
and it would restrict the Christian ordinance to the male sex alone. This 
being so plainly contrary to the revealed will of Christ on baptism, proves 
the fallacy of the doctrine. 

In the word of God I see no connection or resemblance between circum- 
cision and baptism, except in this, that they were both initiatory ordinances ; 
the one into the lody-politic of Israel of old, the subjects of which rite are 






INFANT BAPTISM. 173 

As you allow that circumcision was a seal in reference to 
Arbaham as a believer, is not baptism equally a seal under 
the New Testament, in a believer's case ? 

Ansiver. If it be so, it must be understood in the same 
sense in which the Apostle expressed it in the case of the 
patriarch; and then it would be "a seal of the righteousness 
of the faith which the believer had, yet being unbaptized." 
But we cannot do better than allow the New Testament to 
answer our inquiries ; and here I am no where taught that 
any external ordinance is a seal of the covenant of grace, 
but most plainly instructed, (in beautiful harmony with the 
spiritual nature of the Messiah's kingdom,) that the work of 
the Spirit on the heart is the only seal of that covenant. 

2 Cor. i. 22. " Who hath also sealed us, and given the 
earnest of the Spirit in our hearts." 

Eph. i. 13. "Ye were sealed with that Holy Spirit of 
promise. " 

Eph. iv. 30. " Grieve not that Holy Spirit, whereby ye are 
sealed unto the day of redemption." 

Charnock. " God seals no more than he promises. He 
promises only to faith, and therefore only seals to faith. Cove- 
nant graces, therefore, must be possessed and acted, before 
covenant blessings be ratified to us." Works, Vol. II. p. 781, 
ed. 1. 

Vitringa. " The sacraments of the New Covenant are of 
such a nature, as to seal nothing but what is spiritual, nor to 
be of any advantage, except in regard to those who really 
believe in Jesus Christ." In Peed. Exam. Vol. II. p. 268. 

How, then, is the doctrine of the Church of England to be 
understood, by which we are taught, that a child by baptism is 
" incorporated" and "grafted into the body of Christ's Church ;" 

oil the nude inhabitant* — tho other into tho bodij of Christ, ivhich is his church, 
and tho subjects of which are all believer* in him. To this tho Apostlo seems 
to refer in Col. ii. 11-13. 

15* 



1*14 THE BAPTIST DENOMINATION. 

and in another place, " made a member of Christ, a child of 
God, and an inheritor of the kingdom of heaven ?" 

Answer. To support that doctrine by any thing said in 
the Scriptures of this ordinance, (as the reader of the preceding 
pages must be aware,) is impossible ; to make it agree with 
the analogy of faith as taught by the concurring testimony of 
the whole of Divine revelation, is equally impossible. What 
is here attributed to baptism, the Scriptures ascribe to the 
omnipotent agency of the Holy Ghost in regeneration, and to 
the infinite efficacy of the Redeemer's cross in securing eternal 
life!! See 2 Thes. ii. 13, 1 Pet. iii. 18. Baptism, then, is 
here said to do what nothing short of the power and grace of 
God is able to perform ; and that children, as they advance in 
life, should be taught to express and believe such a doctrine, 
and to consider themselves in the possession of such spiritual 
advantages, merely by having received this external rite, desti- 
tute as it is of all saving efficacy, is inexpressibly lamentable 
and dangerous ; because it might prove, as it is fitly calculated 
to be, fatal to their souls ! 

Mr. John Hyatt, (the late excellent minister of the Taber- 
nacle, London.) " If the Church of Christ is his body, and 
every real believer is a member of that body, how important 
the question, Are we members of the body of Christ ? Millions 
have been taught to say, that in baptism they are made mem- 
bers of Christ, who have given indubitable proofs that they 
uttered falsehood ! ! The members of the body of Christ are 
united to him as a head ; and there are no dead, no unsanctified 
members. All are useful, active, and obedient. Ah ! my 
hearers, beware of deception — beware of substituting the name 
for the reality — the form of godliness for the power. Surely, 
licentious characters cannot presume that they are members of 
the mystical body of the Son of God. A holy head, and impure 
members ; a pure fountain, and corrupt streams ; a good tree, 
and bad fruit ; — these are anomalies. If you are united to him, 



INFANT BAPTISM. 115 

you are of one spirit with him." Sermons on various Sub- 
jects, p. 363. 

9. Infant Salvation. 

But if infants are not to be received into the Church by 
baptism, and they should die in infancy, is not their salvation 
endangered ? 

Answer. By no means. How can the want of that endan- 
ger salvation which God hath nowhere enjoined or required ? 
Did not our Lord receive unbaptized children into his arms, 
when' on earth, and bless them, and send them away unbaptized, 
and without uttering a word about baptism ? See question 2. 
And who then will say that baptism is necessary, that He 
should receive them to himself in heaven, especially when they 
remember his gracious declaratian in reference to these unbap- 
tized children, "Of such is the kingdom of heaven ?" See 
Mark x. 14, and Matt, xviii. 10. 

Persons dying incapable of faith in Christ, are without doubt 
saved, not by water, nor by the work of man ; but by the blood 
of Christ, and by the power of the Spirit. In like manner 
persons dying in faith, but having no opportunity of being 
baptized, as the penitent on the cross, are saved by the same 
infinitely efficacious, and the only sufficient means. 

If we do for our children what God hath required, we shall 
find this quite sufficient, without attempting to do what God 
hath not required. And should it please God to remove them 
from us in infancy, it is better to commit their souls to the 
merits of Christ, than to the unauthorized application of water 
to their bodies. The former we are sure saves. 1 John i. 7. 
And we are equally sure baptism cannot save; Acts viii. 13, 
23 ; and is not necessary to salvation, Luke xxiii. 43. To 
apply baptism for salvation, therefore, is making a false saviour 
of the ordinance, and implies a criminal unbelief in the all- 
Bufficiency of Christ. 

10. On what Authority is Infant Baptism founded? 

Admitting the want of Scripture authority for infant bap- 



IT 6 THE BAPTIST DENOMINATION. 

tism, on what other authority is it supposed to be originally 
founded ? 

Answer. Some have urged in its behalf apostolical tradi- 
tion. Others, a council of bishops, held at Carthage, A. D. 
253. Higher authority it has not ; and neither of these can 
Protestants admit. 

Mr. Field. " The baptism of infants is therefore named a 
tradition, because it is not expressly delivered in Scripture 
that the Apostles did baptize infants ; nor any express precept 
there found that they should do so." On the Church, 3T5. 

Bishop Prideaux. " Paedobaptism rests on no other 
Divine right than Episcopacy."* Fascicul. Gontro. Loc. iv. 
§ iii. p. 210. 

11. The time when Infant Baptism was introduced. 

If this be granted, when was infant baptism supposed to be 
introduced ? 

Answer. There is no certain evidence of it earlier than the 
beginning of the third century after Christ. At that period 
it was practiced in Africa, and is mentioned, for the first time, 
by Tertullian, about the year 204, in his work entitled " De 
Baptismo," which I shall cite presently. 

Curcelljeus, (a learned divine of Geneva, and professor Of 
Divinity.) " The baptism of infants, in the two first centuries 
after Christ, was altogether unknown ; but in the third and 
fourth was allowed by some few. In the fifth and following 
ages, it was generally received. The custom of baptizing 

* In the Edict drawn up in the year 1547, by command of Charles V. 
Emperor of Germany, to allay disputes between the Romanists and the Re- 
formers, Tradition is expressly stated as the ground of infant baptism : 
"Habet prseterea Ecclesia traditiones, <fcc, quas qui convellit, is negat 
eandem columnam esse et firmamentum veritatis. Hujus generis sunt Bap- 
tismus parvulorum et alia ;" i. e., " The Church moreover has traditions 
handed down to these times from Christ and the Apostles, through the hands 
of the bishops : which, whoever would overturn, he must deny the same 
(viz., the Church) to be the pillar and ground of truth. Of this sort are the 
baptism of little ones, and other things." In Dr. EylanoVe Candid State- 
mentf Notes, p. 28. 



INFANT BAPTISM. 171 

infants did not begin before the third age after Christ was 
born. In the former ages, no trace of it appears — and it was 
introduced without the command of Christ." In Peed. Exam, 
Vol. II. p. 76. 

Salmasius and Suicerus. "In the two first centuries no 
one was baptized, except being instructed in the faith, and 
acquainted with the doctrine of Christ, he was able to profess 
himself a believer ; because of those words, He that believeth, 
and is baptized." XTt supra. 

Venema. " Tertullian has no where mentioned psedobap- 
tism among the traditions or customs of the church, that were 
publicly received, and usually observed. — For in his book, Be 
BaptisniOj he dissuades from baptizing infants, and proves the 
delay of it to a more mature age is to be preferred. Nothing 
can be affirmed, with certainty, concerning the custom of the 
church before Tertullian, seeing there is not anywhere, in 
more ancient writers, that I know of, undoubted mention of 
infant baptism." Ut supra, p. 74. 

The passage alluded to, containing the first mention of 
infant baptism, is the following : 

Tertullian. " The delay of baptism may be more advan- 
tageous, either on account of the condition, disposition, or age 
of any person, especially in reference to little children. For 
what necessity is there that the sponsors should be brought 
into danger ? because either they themselves may fail of the 
promises by death, or be deceived by the growth of evil dispo- 
sitions. The Lord, indeed, says, Do not forbid them to come 
to me. Let them, therefore, come when they are grown up ; 
when they can understand ; when they are taught whither they 
are to come. Let them become Christians when they can 
know Christ. Why should this innocent age hasten to the 
remission of sins ? Men act more cautiously in worldly things; 
so that Divine things are here intrusted with whom earthly 
things are not. Let them know how to seek salvation, that 
you may appear to give to ono that*asketh. ... If persons 



IT 8 THE BAPTIST DENOMINATION. 

understand the importance of baptism, they will rather fear 
the consequent obligation than the delay : true faith alone is 
secure of salvation." 

ISTow I request my reader to observe — 1. That there is con- 
fessedly no mention of infant baptism in the writings of any of 
the Fathers, before Tertullian, in the beginning of the third 
century ; though the baptism of believers is repeatedly found, 
in various authors ; some of which I shall cite in the next part 
of this appendix. 2. That when infant baptism is first men- 
tioned, in the Christian Father above quoted, it is in a passage 
where the rite is referred to, not as of something of universal 
practice and approbation ; but where it is opposed and rea- 
soned against as something unknown in the age of Christ 
and the Apostles, and destitute of their authority, for with him 
their authority would not have been questioned for a moment ; 
and as something implying danger in reference to sponsors, 
and absurdity relative to children. Thus, 

Regaltius, the learned annotator upon Cyprian. " In the 
Acts of the Apostles, we read that both men and women were 
baptized when they believed the gospel preached by Philip, 
but not a word of infants. From the age of the Apostles, 
therefore, up to the time of Tertullian, the matter remained in 
obscurity, [or doubtful, in ambiguo;] and there were some who 
from that saying of our Lord, Suffer little children to come 
unto me, to whom the Lord nevertheless did not command 
water to be administered, took occasion to baptize even new- 
born infants. And as if, (seculare aliquod negotium cum Deo 
transigeretur,) they transacted some secular business with God, 
they offered sponsors or sureties to Christ, who engaged that 
they should not revolt from the Christian faith when grown 
up ; which indeed displeased Tertullian. " In StenneWs An- 
swer to Russen, pp. 69, T3, and in Mr. WaWs Hist. Yol. II. 
chap. 2. 

12. Tradition no Authority for Infant Baptism. 

Tradition from the Apostles is declared by the Church of 



INFANT BAPTISM. 119 

Rome to be the authority for infant baptism ; is this said to 
be its authority where the practice is first mentioned ? 

Answer. No such authority is ever once hinted at. 

Venema. " Tertullian dissuades from baptizing infants — 
which he certainly would not have done, if it had been a tradi- 
tion, and a public custom of the church, seeing he was very 
tenacious of traditions ; nor, had it been a tradition, would he 
have failed to mention it ?" See after next question, 

13. Other innovations introduced. 

Do we find any other innovation introduced into the Church 
of Christ, about the same period ? 

Answer. Several. We never read of — 1. The consecra- 
tion of the baptismal water ; 2. The- use of sponsors ; 3. The 
imposition of hands at baptism ; 4. The use of material 
unction at confirmation ; 5. Offering prayers and oblations 
for the dead, &c. ; we never read of any of these in any 
Christian writer before Tertullian ; and hence, learned Psedo- 
baptists infer that they were introduced about that time. Thus, 
Mr. Pierce, speaking of the third of these, says, that Tertul- 
lian is " the most ancient author that mentions this rite ;" and 
adds, " We make no doubt it began about the time of Tertul- 
lian." Vindication of Dissenters, Pt. III. ch. vii. pp. 172, 
175. We come to the same conclusion, for the very same 
reason, respecting the baptism of infants. The celebrated and 
learned divine I cited in the former question seems willing to 
admit this : — 

Yenema. "I conclude therefore, that paedobaptism cannot 
be plainly proved to have been practiced before the time of 
Tertullian ; and that there were persons in his age who desired 
their infants might be baptized, especially when they were 
afraid af their dying without baptism ; which opinion Tertul- 
lian opposed, and, by so doing, intimates that p^edo- 
baptism began to PREVAIL. " In Peed. Exam. Vol. II. pp. 
79, 80. 



180 THE BAPTIST DENOMINATION. 

14. The Christian Fathers and Infant Baptism. 

Did the first Christian Fathers, who supported, the baptism 
of infants, suppose that some spiritual benefit was communi- 
cated to them by that ordinance ? 

Answer. They did. They held that baptism was necessary 
to salvation ; that forgiveness accompanied it ; that infants by 
it were purged from the pollution of original sin ; and that 
all prsons dying without baptism were lost. Thus, 

Cyprian, A. I). 253. "As far as lies in us, no soul, if pos- 
sible, is to be lost. It is not for us to hinder any person from 
baptism and the grace of God ; which rule, as it holds to all, 
so we think it more especially to be observed in reference to 
infants, to whom our help and the Divine mercy is rather to be 
granted ; because by their weeping and wailing at their first 
entrance into the world, they do intimate nothing so much as 
that they implore compassion." 

Ambrose, A. D. 390. "For no person comes to the king- 
dom of heaven, but by the sacrament of baptism. — Infants 
that are baptized are reformed back again from wickedness to 
the primitive state of their nature." 

Chrysostom, A. D. 898. " The grace of baptism gives 
cure without pain, and fills us with the grace of the Spirit. 
Some think that the heavenly grace consists only in the for- 
giveness of sins : but I have reckoned up ten advantages of 
it." " If sudden death seize us before we are baptized, though 
we have a thousand good qualities, there is nothing to be 
expected but hell." See the original of these passages in 
Mr. WalVs Hist, of Inf. Bap. Vol. I. ch. 6, 13, 14 ; and 
II. ch. 6. 

These extracts, which I might have increased a hundred- 
fold, are sufficient to prove that some of the Fathers, from 
about the middle of the third century, considered baptism as 
essentially necessary to salvation ; and in this false view of 
the ordinance, the baptism of infants originated. To this 
agree the following learned writers : — 



INFANT BAPTISM. 181 

Suicerus, Professor of Greek and Hebrew at Zurich. 
" This opinion of the absolute necessity of baptism arose from 
a wrong understanding of our Lord's words, Except a man 
be born of water and of the Spirit, he cannot enter the king- 
dom of heaven." In Peed. Exam. YoL II. p. 129. 

Salmasius, the very learned historian and critic. "An 
opinion prevailed that no one could be saved without being 
baptized ; and for that reason the custom arose of baptizing 
infants." Ibid. p. 128. 

15. Sponsors introduced as infants could not believe. 

But if a profession of repentance and faith was always 
required before baptism in the apostolic age, how could Chris- 
tian ministers, or churches, so early as the days of Tertullian, 
admit of the baptism of infants, by whom no such profession 
could be made ? 

Answer. The deficiency, in reference to infants, was in- 
geniously supplied by introducing "sponsors." They would 
not dispense with the profession, but they would admit it by 
proxy. Two or three persons, and, in the case of an infant 
of high rank, from twenty to an hundred, were admitted as 
"sureties," who professed, in behalf of an infant, to repent, 
renounce the devil and his works, and to believe the doctrines 
of the gospel. These sureties are first mentioned by Tertul- 
lian, A. D. 204, in the passage I have copied, pp. 65, 66, 
where they are called "sponsors/' i. e., persons who answer, 
and make themselves answerable for another. 

Here is religion by proxy ; real, personal, experimental 
religion ! a thing unheard of before since the world began. 
But when so many strange absurdities were introduced into 
the church, as those before mentioned, p. 6*7, we need not be 
much surprised at this. To a reader, however, who knows by 
his own experience, and by the concurrent testimony of every 
part of the Bible, that there is no religion but that which is 
between God and the soul, and is God's gift, and in which 
16 



182 THE BAPTIST DENOMINATION. 

another can have no share or part, it is grievous to reflect 
seriously on this alarming innovation. 

16. Views of modern Pcedobaptists. 

But do modern Psedobaptists entertain the same view as 
the ancients, as to the necessity of baptism to salvation ? 

Answer. The majority of professed Christians have ever 
avowed, and do still avow, the same doctrine ! The Church 
of Rome has honored those who dare deny it with an " ana- 
thema;" and the Greek church, though not so ready to ana- 
thematize, entertains the same opinion. The reformed churches, 
and the different denominations of Protestant Paedobaptists, 
whether bearing the name of Episcopalians,. Presbyterians, 
Independents, Congregationlists, or Wesley ans, while they 
generally disavow that doctrine, yet they hold opinions which, 
when fairly carried out to their consequences, come little short 
of the same amount. They have seen in the doctrine of the 
ancients, and of Rome, " that no one can be saved without 
their baptism," too plain a demonstration of the " little horn" 
of antichrist,* — the mystery of iniquity which began to work 
in the Apostles' days,f — to avow that doctrine in the same 
terms. But let me ask my respected brethren in these com- 
munities, If baptism makes its subjects, as some of them say,J 
" children of God and inheritors of the kingdom of heaven ;" 
or, as all of them, by their leading writers, have said, that it 
brings its subjects "into the Church of Christ" or "into the 
covenant of grace," or " seals to them the benefits of that cove- 
nant," and which is "the covenant of redemption, embracing 
all that Jehovah can impart ;" whether this is not tantamount 
to the doctrine guarded by Rome's anathema? If baptism 
brings into, or seals the benefits of, the covenant of grace, it 
will bring to heaven ; for God hath joined these two together. 
And if there be not another way of bringing into this "cove- 
nant of grace and redemption," what must become of those 
who are not brought in, and who die in that situation ? Thus 

* Daniel vii. 8-21. f 2 Thes. ii. 3-10. i See Authorities at pp. 54, 55. 



INFANT BAPTISM. 183 

pressed to consequences, I see no other conclusion to be come 
at from these premises, but that of Chrysostom, just cited, 
horrible as it sounds ! Let my brethren who would recoil at 
the thought of that conclusion, examine rigidly and honestly 
whether the virtues they join to the rite of baptism afford not 
the just and fair ground of it. And if the conclusion be 
denied, let them deny the premises from which it is drawn ; 
but while they avow the premises, I must be allowed to insist 
upon the conclusion. 

IT. What is the use of Baptism in the Church? 

If no spiritual or saving benefit necessarily attends the ordi- 
nance of baptism, (which evidently is, and ever has been, con- 
ceived as the basis and reason of infant baptism, by the 
majority of those that have practiced it,) why is the ordinance 
administered at all ? and of what use is it in the Church of 
Christ? 

Answer. "God is his own interpreter." The ritual ordi- 
nances appointed of God in his church were never, under any 
dispensation, intended by him to carry salvation with them. 
For that purpose " neither circumcision availeth anything, nor 
uncircumcision," as the Apostle affirms ; and the same may be 
said of baptism and the Lord's Supper. Salvation proceeds 
from a source entirely distinct and separate from these ordi- 
nances. It may be fully enjoyed without them ; and they may 
be administered, and repeated a thousand times over, without 
it. The penitent malefactor was saved without baptism ; 
Simon Magus was baptized without part or lot in salvation. 

What, then, you inquire, is the use of baptism ? I reply, 
It is a solemn, sacred institution of Jesus, intended by him, as 
I have before observed, to exhibit and to teach the way of 
salvation. It saves in no way of itself; but it presents a 
figurative and an impressive representation of saving — of that 
real saving, which is through the purifying merits of a crucified 
and risen Saviour. As such Christ instituted it ; and as such 
it is the duty and privilege of his followers to observe it, till 



184 THE BAPTIST DENOMINATION. 

he come. Thus the Apostle Peter, cited p. 49, when he says, 
Baptism' saves ; he immediately guards against error upon this 
subject, — it is not the putting away the filth of the flesh, or 
impurity, or sin of any kind, which can only be cleansed by 
the blood of Christ. But it saves as a " figure ;" it symboli- 
cally presents "the fountain opened for sin and uncleanness," 
and to that fountain it directs the penitent to flee, and therein 
by faith "to wash away sin, calling on the name of the Lord." 
Acts xxii. 16. When this is realized, then baptism affords 
the answer of a good conscience, satisfied that Christ is 
obeyed, guilt purged away, and the soul saved through the 
blood of the Lamb. Psedobaptist divines affirm the same. 
Thus, 

Mr. David Davidson, on 1 Peter iiL 21. " Lest any should 
imagine spiritual deliverance secure by the external rite, in any 
other sense than figuratively, the Apostle adds, that the bap- 
tism he chiefly meant was the cleansing of the conscience, 
which is by faith in Christ. The same figure and reality are 
repeatedly thus stated. See Eph. v. 26 ; Tit. iii. 5 ; Heb. 
ix. 14." Commentary on the New Test p. 459. 

18. The first Christian writer who defends Infant Bap- 
tism. 

Who is the first Christian writer that defended the baptism 
of infants ? 

Answer. The first that mentioned the practice at all was 
Tertullian, A. D. 204. It was named next by Origen, A. D. 
230. But the first writer that defended the practice was 
Cyprian, A. D. 253. At this period the plan of admitting a 
profession by sponsors became so general, at least in Africa, 
where it commenced, and the security the rite afforded of eter- 
nal life was deemed so important, that the practice of it became 
general. Hence Synods and Councils were held to sanction 
the practice, and to consider the time after birth when the 
ordinance may be properly administered. Thus, the very 
learned writer cited before — 



INFANT SALVATION. 185 

Regaltius. " Most men thinking this opinion of Tertullian 
unsafe, were of Cyprian's mind, that even new-born children 
ought to be made partakers of the laver of salvation ; which 
was pitched upon in the decree of this Synod, and so the 
doubt was taken away." In Stennett's Answer to Bussen, 
pp. 69-73, and in Mr. Wall's Hist Vol. II. ch. 2. 



CHAPTER V. 

Dr. Fuller on Infant Salvation, Dedication, and Baptism. 1. Are infants, 
dying such, saved ? 2. Ought parents to dedicate their children to God ? 
3. Where is the difference in baptism ? 4. What harm can baptism of 
infants do ? 1st. It perverts the Gospel ,• 2d. It makes void the command 
of God by human tradition ; 3d. It attacks and insults the mercy of God ; 
4th. It dishonors the Saviour ,• 5th. It does a serious injury to children. 

The following tract, published by the American Baptist 
Publication Society, is by Rev. Richard Fuller, D. D. It is 
eminently worthy of the perusal of parents, stating in the most 
satisfactory manner the Scriptural view of the subject. 

1. Are not infants, dying in infancy, saved? Certainly. 
Of a child which was the fruit of sin, David says, "I shall go 
to him, but he shall not return to me" (2 Sam. xii. 23.) It 
would be horrid blasphemy, to suppose that God can consign 
to hell infants who have never known good from evil. There 
is no controversy between Baptists and evangelical Pedobap- 
tists on this point. 

2. Ought not parents to dedicate their children to God ? 
Assuredly. A Christian consecrates himself and all he has to 
Christ. And this is to be done by parents themselves, not by 
priests or ministers. In Mark x. 13, it was the parents, not 
the Apostles, who brought infants to Jesus. Yes, fathers and 
mothers, take your little ones to Him who is the same Jesus 

16* 



186 THE BAPTIST DENOMINATION.. 

now; supplicate his blessing on your offspring. Do more. 
Show, by your conduct, that you are sincere. When they are 
old enough, pray with them, send them to the Sunday School, 
and, above all, let your example point to heaven, and lead the 
way. To neglect this duty to our children, is to be ungrateful 
to God, who has given them to us ; it is to be most perfidious 
and unnatural to our offspring, who inherit from us depraved 
natures ; in a word, it is to prepare for ourselves sorrow while 
our children live, and the bitterest reproaches of our con- 
sciences if they are cut off in sin. There is no difference 
between Baptist aud Pedobaptist brethren on this article. 

3. Where, then, is the difference ? It is as to baptiziivj 
infants. Jesus Christ commands all to repent — to believe — 
to be baptized. These are personal duties. The command 
is not to parents to do something for their children, but to 
each individual, requiring him to obey for himself. Can a 
parent obey, for a child, the command to repent ? All answer, 
No — the child, when it grows up, must repent for itself. Can 
a parent obey, for his child, the command to believe ? All 
reply, Certainly not — the child, when of sufficient age, most 
believe for itself. 

Now the command to be baptized is just like these com- 
mands, and yet our Pedobaptist brethren maintain that parents 
can obey for their children. They teach that a parent and 
minister can do something for an uneonscious babe, by which 
it may be said that the babe has obeyed the command to be 
baptized, so that the child is absolved, when it grows up •from 
the duty of personal obedience. As your friend, as the friend 
of Christ, as the friend of your children — for I am myself a 
parent — I wish affectionately to warn you against this error. 

My friend, your common sense must convince you of the 
fallacy o\' such a doctrine. Your reason teaches you that we 
cannot obey God by proxy ; that obedience to God is a per- 
sonal duty, and that no one can obey for another. It is some- 
times said that Christian parents must baptize their children, 



INFANT SALVATION. 18? 

because Jewish parents circumcised theirs. But you see the 
sophistry of such reasoning. The command to circumcise was 
to parents and masters as such. " He that is eight days old 
shall be circumcised among you, every man-child in your gene- 
rations; he that is born in the house, or bought with money 
of any stranger that is not of thy seed." (Gen. xvii. 12.) 
This is a command to parents, to perform a certain act on an 
infant eight days old ; and to masters, to perform a certain act 
on a servant as soon as they purchased him. But baptism is 
not a command of this sort. It is a command to each indi- 
vidual, to be obeyed by himself. "Go preach the gospel to 
every creature : he that believeth and is baptized shall be 
saved." (Mark xvi. 15, 16.) Here the being saved is per- 
sonal salvation ; the believing is personal faith ; and the 
baptism is an act of personal obedience. 

When a general sends an order to his officers, the officers 
have no authority to go beyond that order. They must read 
it and obey it. If the commission is, " First instruct and train 
men, and then enlist them into the army, 11 the officers cannot 
enlist men not instructed nor trained ; it would be absurd to 
say that they can enlist infants. When these infants grow up 
they may be trained and enlisted, if they choose. And this is 
just the fact as to baptism. Jesus has given his written order 
as to baptism. The order requires ministers first to " preach 
ike gospel, 11 to "teach" people, then to "baptize" those that 
believe. This, of course, forbids the baptism of any who are 
not taught, or do not believe. Infants cannot listen to preach- 
ing, cannot be taught, cannot believe, and, therefore, cannot be 
subjects for baptism. 

Let no one throw dust in your eyes by saying, " If infants 
cannot be baptized because they cannot believe, then infante 
cannot be saved." We have already said that infants are 
saved, saved through the blood of Him who "died for all." 
But the command to believe and be baptized is addressed 
to those who can believe and be baptized. It is absurd to 



188 THE BAPTIST DENOMINATION. 

suppose that God requires faith, or baptism, or any duty from 
babes. 

Open your Bible. You find there not a trace of infant 
baptism. If infants are to be baptized, Jesus would have bap 
tized the children brought to Him. But this was plainly 
never thought of, either by the parents, or by the Saviour and 
his Apostles. " He took them up in his arms, and put his 
hands upon them, and blessed them." (Mark x. 16.) In all 
the cases of baptism recorded in the Scriptures, the parties 
were intelligent beings, who heard and acted for themselves. 
It is sometimes said that households were baptized. What 
then ? This clearly proves nothing, unless it be shown that 
there were infants in those households. " Mr. Smith and his 
family were at church ;" does this prove that there are infants 
in Mr. Smith's family, and that infants were at church ? The 
Baptists often baptize families. But we are not left to conjec- 
ture here. In the case of the jailer's household, it is expressly 
said that they "believed" and "rejoiced." (Acts xvi.) Of 
the household of Stephanas it is declared, that they " addicted 
themselves to the ministry of the saints." (1st Cor. xvi. 15.) 
The only other household is that of Lydia. From the history 
(Acts xvi.) all we know is, that she was a woman keeping her 
own dyeing establishment. Dr. Whitby, (a learned Pedobap- 
tist,) in his commentary on this passage, says, "When she 
and those of her household were"" instructed in the Christian 
faith, in the nature of baptism required by it, she was baptized 
and her household." She and those employed in her estab- 
lishment were baptized. There is not a word about her being 
married, or having children. The whole account, and her 
reception of the Apostles afterwards, (v. 15,) shows that she 
was a woman having her " own house," and doing business on 
her own account. 

The advocates of this error sometimes quote Actsii. 39. 
" For the promise is to you and to your children." Read the 
whole passage. It will expose this plea, drawn from a garbled 



INFANT SALVATION. 189 

quotation. " Repent, and be baptized, every one of you, and 
ye shall receive the gift of the Holy Ghost. For the promise 
is to you and to your children, and to all that are afar off, even 
as many as the Lord our God shall call. Then they that gladly 
received his word were baptized." . What is the promise here 
mentioned ? At verse 16th we are expressly informed that it 
included the miraculous gifts of the Holy Spirit, which babes 
do not, of course, receive. " This is that which is spoken of 
by the prophet Joel. And it shall come to pass in the last 
days, I will pour out my Spirit upon all flesh, and your sons 
and your daughters shall prophesy." To whom is the promise 
made ? " To you" (Jews) "and your children ;" that is, the 
Jews and their posterity, (as Joel says, " your sons and your 
daughters shall prophesy ;V not babes, but children who can 
prophesy;) "and to all that are afar off;" that is, the Gen- 
tiles ; (as Joel says, " all flesh ;") " even as many as the Lord 
our God shall call." How absurd to talk about infants being 
called ! The remaining words settle the matter. " Then they 
that gladly received the vjord were baptized." 

Baptism is a New Testament institution, and the New Testa- 
ment teaches us who are to be baptized. They are believers 
only. Those who go to the Old Testament and the Jewish 
circumcision for arguments, plainly confess that the New 
Testament is against them. Baptism is a Christian command, 
to be obeyed by each individual for himself or herself. Circum- 
cision was a command to the Jewish nation, requiring them to 
put a certain national mark on all male infants and slaves. 
The two things are as distinct as any two commands in the 
whole Bible. I will, therefore, not dwell on this fallacy, except 
to remark, that when circumcision is spoken of in the New 
Testament with reference to Christians, it is never used as 
typical of baptism, but as emblematical of conversion and 
holiness. The very passage often cited by Pedobaptists proves 
this. It is Coloss. ii. 11, 12. Read the passage, and you 
will see that the Apostle is describing a "complete" Christian, 






190 TIIE BAPTIST DENOMINATION. 

(v. 10.) And he notices two things: his conversion, or the 
inward change; and baptism, or the outward confess 
First, fv. 11,) because in circumcision a part of the flesh was 
cut off, conversion is called " putting off the body of the sins 
of the flesh by the circumcision made without hands, the 
ciivu .f Christ ;"' that is, the change which Chrisl 

his Spirit performs on the heart Then, afterward-, (v. 18J 
comes baptism, which is compared, not to circumcision, but to 
a burial and resurrection. "And ye are complete in him. 
which is the head of all principality and power. In whom abb 
cumrised with the circumcision made without hands 
inputting- off the body of the sins of the flesh by the circum- 

! of Christ : Buried with him in baptism, wherein ale 
are risen with him through the faith of the operation of I 
who b i him from the dead. 93 

Pa ; ur children to God ; but do not, in the 

very act, commit that which God has not commanded, and 
which cannot, tip" g to him. 

4. Perhaps, hov. ay Bay : After all, what harm 

can this ceremony do ? To which I answer, it plainly d< 
good, and it does much harm. 

"My kingdom is 
not of this world." His kingdom is a spiritual kingdom. But 
read the writings of those who practice infant baptism, and 
you find they are forced to maintain that Jesus has a kingdom 
which is of this world, into which water can introduce an un- 
conscious babe. Jesus says, " That which is born of the 
flesh is flesh, and that which is born of the Spirit is spirit." 
'• Except a man be bom again, he cannot see the kingdo 
God." The advocates of infant baptism teach that a child 
burn of the flesh can enter the kingdom of God. by haying a 
little water sprinkled on it. This perversion of the gospel is 
the foundation of the Popish system, and of the union of 
Church and State in Protestant countries. 

2d. If -makes void the command of God by a human tradi- 



INFANT SALVATION. 191 

Hon. There is plainly no authority for baptizing infants in 
the Bible. It is equally plain that the practice began long 
after the Apostles. Curcellaeus (a learned Pedobaptist) says, 
" Pedobaptism was not known in the world the two first ages 
after Christ. In the third and fourth centuries it was approved 
by few. At length, in the fifth and following ages, it began to 
obtain in divers places. Therefore we observe this rite indeed 
as an ancient custom, but not as an apostolical tradition. The 
custom of baptizing infants did not begin before the third age 
after Christ, and there appears not the least footstep of it in 
the first two centuries." (Crosby's Hist. Pref. 66.) This 
human custom, but for the Baptists, would entirely abolish 
from the earth the baptism of the New Testament, which is the 
immersion of believers. 

3d. Infant baptism attacks and insults the mercy of God. 
For it originated in the horrid impiety, that infants will be 
damned without baptism. Thus Augustine, (A. D. 410,) says : 
" The Catholic Church has ever held that unbaptized infants 
will miss, not only the kingdom of heaven, but also eternal 
life." (Wall on Infant Baptism, vol. i. pp. 411, 412.) And 
it is still really perpetuated by the same shocking doctrine, 
though its advocates are now afraid openly to avow it. Their 
insinuations about "covenant mercies," about infants being 
" admitted into the kingdom," &c, and their haste to sprinkle 
water on a dying child, all mean this, and nothing else. 

4th. Infant baptism dishonors the Saviour. It cherishes 
the injurious idea that his blood is not enough ; that our chil- 
dren, dying in infancy, cannot be saved through his atonement, 
but that the parent and minister must perform some act on 
thorn and for them, besides what Christ has done. 

5th. I will only add, that this unscriptural practice does a 
serious injury to our children. It nourishes in them a vague 
Idea that something has been performed towards their Balva- 
lion. It prevents their searching tho Scriptures for themselves, 
when they grow up. It fosters deeply-rooted prejudices, and 



192 THE BAPTIST DENOMINATION. 

causes them to repel the thought that their parents could have 
been in error. And thus, the very love which your children 
bear you closes their minds against all investigation, and per- 
petuates in them, and in their children's children, error and 
disobedience,, which would at once cease, if they were left to 
read the Bible, and judge for themselves as to this command. 

In proof of what has just been said, my dear friend. I appeal 
to yourself. I ask you candidly, have you examined the Bible 
for yourself as to the question of baptism ? You will confess 
that you have not. And why have you not ? Because you 
have grown up with the idea that your parents attended to 
the matter for you. God commands " all men every where to 
repent :'■ none can so blind you, as to make you believe that 
your parents yielded to this command for you. God says to 
all, " Believe in the Lord Jesus Christ:" you are incapable of 
a delusion which would lull you into the folly of trusting that 
your parents had believed for you. You love the Saviour, 
and feel the absurdity of supposing that you need not love 
him because your parents loved him for you. How is it. then, 
that you can live and die under an illusion equally glaring ? 
TThen God commands all believers to be baptized, how can 
you think that your parents obeyed this command for you ? 
When Jesus says, u If you love me. keep my coniniandnie;. 
will you mock him, and do the grossest violence to your own 
reason, by saying, " I love Jesus, but this or that command I 
need not keep ; my parents kept it for me V* Are you willing 
to die, and meet your Saviour with such a plea on your 1: 

Po not suffer any one to perplex a plain thing by talking 
about " covenant mere 1 " circumcision/' and the like. 

Search the Scriptures, and you will see that infant baptism is 
not a command of God. but an invention of man. It 

t of the unscriptural. popish i 
water washes away - 3 that none can be saved 

unless baptized, no matter how impossible baptism may 
Do not lend your countenance to an error so insulting to God 



COMMUNION. 193 

and so pernicious to your children. Believe and be baptized 
yourself. Train up your children in the way they should go. 
By prayer and counsel and example seek to win them to Jesus. 
And admonish them to search for themselves those Scriptures, 
M which are able to make them wise unto salvation." So shall 
the blessing of God be upon you, and " it shall be well with 
you and your children forever." 



CHAPTER VI. 

Communion. — 1. Baptist terms of Communion the same with other denomi- 
nations. 2. Robert Hall on Close Communion. 3. Baptists should not 
be called CJose Communionists, to distinguish them from others. 4. 
Familiar Dialogue between Peter and Benjamin, on Close Communion. 

1. Baptists are called close communionists ; and it is 
generally supposed their terms of communion differ from those 
of other denominations. Such, however, is not the fact. All 
denominations unite in requiring baptism prior to the Lord's 
Supper, on the ground that this is the order of the two ordi- 
nances in the New Testament. Consequently, it is neither 
intelligent nor fair to call Baptists close communionists in dis- 
tinction from other denominations. The difference between us 
is that of baptism, and not communion. Baptists believing that 
immersion alone is baptism, cannot invite to the Lord's table 
those who have only been sprinkled, because they in common 
with other denominations believe baptism precedes commu- 
nion. Other denominations would not invite Baptists, if they 
supposed them unbaptized. 

2. It is common for even well-educated Pedobaptists to 
quote Robert Hall, an open communion Baptist, who is the 
author of a work on the subject, against Baptists, as though 
his work was particularly against them, when it is against all 

n 



194 THE BAPTIST DENOMINATION. 

denominations, on the ground that baptism is not pre-requisite 
to communion. With Mr. Hall, close communion consists in 
making baptism precede communion, and consequently with 
him all denominations are close communionists. His language 
is, " The class of Christians whose sentiments I am relating, 
are usually known by the appellation of Baptists ; in contra- 
distinction from whom all other Christians may be denominated 
Pedobaptists. It is not my intention to enter into a defence 
of their peculiar tenets, though they have my unqualified appro- 
bation ; but merely to state them for the information of my 
readers. It must be obvious, that in the judgment of the 
Baptists, such as have only received the baptismal rite in their 
infancy, must be deemed in reality unbaptized ; for this is only 
a different mode of expressing their conviction of the invalidity 
of infant sprinkling. On this ground they have, for the most 
part, confined their communion to persons of their own per- 
suasion, in which, as illiberal as it may appear, they are 
supported by the general practice of the Christian world, 
which, whatever diversities of opinion may have prevailed, has 
generally concurred in insisting upon baptism as an indispen- 
sable pre-requisite to the Lord's table. The effect which has 
resulted in this particular case, has indeed been singular, but 
it has arisen from a rigid adherence to a principle almost 
universally adopted, that baptism is under all circumstances a 
necessary pre-requisite to the Lord's Supper. The practice 
we are now specifying has usually been termed strict commu- 
nion ; while the opposite practice, of admitting sincere Chris- 
tians to the Eucharist, though in our judgment not baptized, 
is styled free communion." 

3. With this explanation, no candid person will call Baptists 
close communionists, to distinguish them from other denomi- 
nations. Our terms of communion are the same. Baptists 
are only entitled to a share with other denominations of the 
opprobrium of insisting upon the necessity of adhering to the 
order of the New Testament, in placing baptism before com- 



COMMUNION. 195 

munion. While Pedobaptists insist upon this order, and 
Baptists believe immersion alone baptism, the former can cast 
no blame upon the latter, except for being strict Baptists, not 
Com.munionists. How much occasion Baptists have for their 
strict adherence to immersion, we have seen. 

4. I cannot deny myself the pleasure of quoting here a 
Tract, which I deem one of the best practical works on bap- 
tism and communion, which has been published. It is by Rev. 
Gustavus F. Davis, D. D., late pastor of the First Baptist 
Church, Hartford, Ct. It is entitled "A Familiar Dialogue 
between Peter and Benjamin, on the subject of Close Commu- 
nion." We quote it, because it answers our purpose better 
than any thing we can write ; and is well deserving circulation 
and the perpetuity which is implied in placing it in a bound 
volume, beyond what it could have in the tract form. 

A FAMILIAR DIALOGUE BETWEEN PETER AND BENJAMIN, ON 
CLOSE COMMUNION. 

Peter. Good morning, Benjamin ; whither are you going so 
early ? 

Benjamin. I am going to the Baptist prayer meeting. 

P. Then you attend the Baptist meeting, do you ? 

B. I do. I am a member of the Baptist Church — I go to 
the Baptist meeting from a conviction of duty, and I esteem it 
a great privilege. 

P. I will go with you this morning, because I wish to have 
a little conversation with you on the peculiarities of your 
denomination. 

B. You shall be welcome to a seat with me, and on the way 
I will explain to you as well as I can, the reasons for what you 
call our peculiarities. 

P. Well, I must tell you that I have read and thought 
much of late on the ground of our differences ; and with respect 
to the mode and subjects of baptism, I have come to the settled 
conclusion, that you have the best of the argument. I have 



196 THE BAPTIST DENOMINATION. 

satisfied myself that the original word Bapiizo, signifies to 
immerse. 

B. Can yon read Greek ? 

B. So. But I find by all history that the Greeks, who 
certainly understand their own language, have from the begin- 
ning, until this day. practiced immersion. Their practi 
a very satisfactory comment on the meaning of the w 
Besides, I have read the ample concessions of more than ei. 
Pedobaptist writers, that this is the meaning of the original 
word, and that immersion was practiced by the Apostles and 
by succeeding Christians for thirteen hundred years from the 
commencement of the Christian era. As late as 1643. in the 
Assembly of Divines at Westminster, sprinkling was substituted 
for immersion by a majority of one — 25 voted for sprinkling, 
24 for immersion. This small majority was obtained by the 
earnest request of Dr. Lightfoot. who had acquired great 
influence in that Assembly. Among the concessions of Pre& 

% I find the Rev. Professor Campbell. D. D 
Scotland, confessedly the most learned Greek scholar and 
biblical critic of modern times, says — " The word, both in 
sacred authors and in classical, signifies to dip, to plump 

» and was rendered by Tertullian. the oldest of the 
Latin fathers. xhe term used for dying cloth, which was 

by /'; It is always construed suitably to this mean- 

ing." Xotes on Matt iii. 11. 

B. Have you found any thing in the Bible which seems to 
support the statement that immersion was the practice of the 
primitive disciples ? 

B. Yes. I perceive that they "baptized in Jordan." and 
other places where there was "much water" — and the phraseo- 
employed in describing the act of baptism, such as "Jesus 
when he was baptized came up straightway c 
Philip and the Eunuch " wi - water," &c, 

affords strong evidence that immersion was the act performed 
in the water. Then, asrain, the earlv believers in Christ are 



COMMUNION. 19? 

said to have been " buried with him by baptism." The figura- 
tive use of the word baptism, in the expression of Christ, also, 
relating to his sufferings, seems very conclusive, a I have a 
baptism to be baptized with." I was so struck with this 
expression, that I turned to the commentary of Dr. Doddridge, 
a pious and learned Pedobaptist minister, to see what he would 
say, and to ascertain whether the expression could be applied 
to a small degree, a mere sprinkling of sufferings. But I 
found he gave the meaning which seemed to me to appear on 
the very face of the passage. 

P. Will you repeat his paraphrase ? 

P. With pleasure. " I have a baptism to be baptized with, 
i. e., I shall shortly be bathed, as it were, in blood, and plunged 
in the most overwhelming distress." And when I hear my 
brethren pray, as they often do, " May we be baptized with 
the Holy Ghost," I cannot but think that they attach a similar 
meaning to the use of the word, and intend by the petition to 
pray, May we be deeply and thoroughly imbued with divine 
influences. 

B, Some of the passages which you have quoted relate to 
John's baptism. Have you never heard the objection that 
John's baptism was not Christian baptism ? 

P. Yes. But if the baptism to which Christ himself sub- 
mitted, was not Christian; especially when he said in reference 
to it, " Thus it becometh us to fulfil all righteousness," or, as 
Campbell renders it, "to ratify every institution," I know not 
what can deserve the name. Have you any additional reasons 
for considering John's baptism not Christian? 

B. Yes. Mark (i. 1) calls his ministry the " beginning of 
the gospel," &c. Dr. Scott, in his notes on this passage, 
gives my views of its import. " This was in fact the begin- 
ning of the gospel, the Introduction of the New Testament 
Dispensation." 

Luke (xvi. 16) says, " The law and the prophets were until 
John," &c. Those who object to John's baptism being under 
If* 



198 THE BAPTIST DENOMINATION. 

the New Dispensation, say that this dispensation did not com 
mence until after the resurrection of Christ ; but this, you 
perceive, would throw back the Lord's Supper into the Old 
Dispensation, for it was instituted before his death. 

P. I do ; but I have been a little puzzled with the account 
given in Acts xix. 1-6, respecting the disciples whom Paul 
found at Ephesus. Do you think they were re-baptized ? 

B. By no means, and I think I can relieve your mind in a 
few words. I remark, in the first place, that these disciples 
were believers, and must have experienced the ordinary in- 
fluences of the Holy Ghost. The inquiry of Paul related to 
the special miraculous gifts of the Holy Ghost; these gifts, 
after suitable inquiries and explanations, were conferred. Luke 
is considered the writer of the Acts. I will now read the 
verses, first naming the speakers. 

Paul. Have ye received the Holy Ghost since ye believed ? 

Disciples. We have not so much as heard whether there be 
any Holy Ghost. 

Paul. Unto what then were ye baptized? 

Discijjles. Unto John's baptism. 

Paul. John verily baptized with the baptism of repentance, 
saying unto the people that they should believe on him which 
should come after him, that is, on Christ Jesus. When they 
(i. e., the people to whom John preached) heard this, they 
were baptized in the name of the Lord Jesus. 

Luke. And when Paul had laid his hands upon them, the 
Holy Ghost came on them, and they spake with tongues and 
prophesied. 

P. I am satisfied, and I fear, after all, that the reason for 
objecting to John's baptism, is to be found in the overpower- 
ing evidence that it was immersion. 

B. Have you not heard some startling objections to the 
possibility of immersion, in certain cases mentioned in the 
Bible ? 

P. Yes. My minister said the other day, " that it seemed 



COMMUNION. 199 

to him improbable, if not quite impossible, that 3,000 were 
immersed on the day of Pentecost," and that it was not likely 
that the jailer and his household "the same hour of the night" 
went out to some river to be baptized, especially as the Apos- 
tles refused the next day to go out until they were honorably 
released. 

B. And how did you dispose of these objections ? 

P. With regard to the first, I remarked to him, that Peter 
was preaching at the third hour, (9 o'clock in the A. M.,) and 
his sermon, one would judge from reading the 2d of Acts, 
must have been ended before 11 o'clock ; and as there were 
twelve Apostles and " other seventy" administrators, I proved 
to him by simple division of 3,000 by 82, that there were less 
than 37 candidates a-piece. I also referred him to the fact, 
that a Baptist minister in Jamaica, not long since, immersed 
129 in one day ; another in Troy, 20 in nine minutes. 

With regard to the second objection, I replied, that though 
the Apostles would not be released from the care of the jailer 
without an honorable legal discharge, yet under the care of 
that jailer they might go out to administer baptism. But there 
is no necessity for supposing that they did go out, as the jailer, 
before his conversion, " brought them out of the inner prison" 
into the outer court, and every one acquainted with the struc- 
ture of an oriental prison, knows that in that court there were 
bathing fonts, in which prisoners were every day required to 
bathe. He and his family, I believe, were baptized in a font 
resembling a baptistery. 

B. Really on baptism you reason like a Baptist. And are 
you equally convinced that believers are the only proper sub- 
jects of baptism ? 

P. Yes. I have been so for nearly two years. I have told 
my minister and some of the private members of our church, 
that it seems to me strange that they can doubt that penitents 
or believers are the only subjects of baptism, when they read 
such passages as the following : 



200 THE BAPTIST DENOMINATION. 

Mark xvi. 16. " He that believeth, and is baptized, shall be 
saved. " 

Acts ii. 38. " Bepent and be baptized every one of you." 
Acts viii. 12. "When they believed Philip preaching the 
things concerning the kingdom of God, and the name of Jesus 
Christ, they were baptized, both men and women." Acts viii. 
36, 3 7. " The eunuch said, See, here is water ; what doth 
hinder me to be baptized ? And Philip said, If thou believest 
with all thine heart, thou mayest." 

Acts xviii. 8. " Many of the Corinthians hearing, believed, 
and were baptized." 

B. But you know that they endeavor to find evidence in 
favor of infant baptism from an expression of Christ, in 
reference to children — from household baptism — and from cir- 
cumcision. 

P. Yes, I know they do. But though Jesus said, " Suffer lit- 
tle children to come unto me," &c, yet John (iv. 2) says, "Jesus 
himself baptized not." Of the household of Stephanas, Paul 
says, (1 Cor. xvi. 15,) "It is the first fruits of Achaia, and 
they have addicted themselves to the ministry of the saints." 
Paul preached the word of the Lord to all that were in the 
house of the jailer, and it is said (Acts 1 6) that he believed in 
God, and rejoiced in God with all his house." There is no 
evidence that there were any children in the household of 
Lydia, and from the last clause of the chapter that gives us an 
account of her conversion and baptism, it appears that her 
household consisted of brethren — probably the servants that 
attended her on her trading journey. And have you never 
found any whole households that "believed and were bap- 
tized," in your denomination ? 

B. Yes, several. I called on a family of this kind not long 
since, in the town of Willington, Con. The father and mother 
and seven children and an apprentice, had all become members 
of the Baptist Church in that town. Such instances- are not 



COMMUNION. 201 

unfrequent among us. I believe you did not express youf 
views of the argument drawn from circumcision. 

P. I can see no analogy between the circumcision of a male 
Hebrew child, and the baptism of a female child of a believing 
Gentile. And if baptism came in the room of circumcision, I 
wonder the change was not thought of by the apostolical 
council to whom the dissension about circumcision was referred. 
It would have been easy for them to remove the difficulty by 
simply saying, " Baptism came in the room of circumcision, 
and is to be observed by believers in its stead;" but they "gave 
no such commandment." See Acts xv. 1-31. 

B. You said you wished to converse with me on the pecu- 
liarities of the Baptist denomination. But thus far your 
sentiments and mine are the same. I can see no difference 
between us. 

P. You will find there is one point at least on which wo 
shall widely differ. 

B. I would now ask you what that is, but the time for meet- 
ing has come ; we will now close our conversation, and if you 
please, resume it again this evening at my house. 

P. Yery well. I will call at 8 o'clock. 

B. Good evening, brother Peter. I am glad to see you. Be 
seated. Ever since our conversation this morning, I have been 
trying to imagine what you could mean by that " one point on 
which we shall widely differ." 

P. There is one thing, and one only, which prevents me from 
being a Baptist ; but that one thing seems to be an insuperable 
barrier. 

B. Do tell me what it is. 

P. O, your close communion ! 

B. Do we not commune just as you do ? The only differ- 
ence I can see is, we celebrate the Lord's Supper at the close 
of the day instead of the morning, becaus'e we think this season 



202 THE BAPTIST DENOMINATION. 

better adapted to the idea of a Supper. What do you mean 
by close communion ? 

P. You do not receive Christians of other denominations, 
and this is a great stumbling block to me. 

B. Let me ask you one question, and the answer, I have 
reason to anticipate, will show that our difference of opinion 
on this point is not so wide as you imagine. Do you believe 
that baptism is a pre-requisite to communion ? 

P. Certainly ; though I confess I should like to hear some 
of your reasons for considering it so. 

B. I will give them with pleasure. 

Christ commissioned his disciples to " Go teach (disciple) 
all nations" — admitting them immediately to the Lord's Sup- 
per ? No ; " baptizing them," &c. They were then to teach 
them all things which he had commanded. One of the com- 
mands afterwards to be taught the baptized disciples was, 
"Do this in remembrance of me." According to this commis- 
sion, when Ananias became satisfied that Saul had become a 
disciple, he sai^ to him, " Arise," — and what next? Come to 
the table of the Lord ? No. " Arise, and be baptized." He 
afterwards " assayed to join himself to the disciples." We 
have another example in the manner of building the Church 
at Jerusalem on the day of Pentecost. By consulting the 
second chapter of Acts, you will find that the joyful converts 
were first baptized, and then continued steadfastly in the 
Apostles' doctrine, in fellowship, in "breaking of bread," &c. 
Baptism seems to have been considered by all denominations 
(that have held to external ordinances at all) as a rite which 
should precede the reception of the Lord's Supper. 

Justin Martyr says, " This food is called by us the Eucha- 
rist ; of which it is not lawful for any to partake, but such as 
believe the things taught by us to be true, and have been 
baptized." Dr. Wall informs us, that "No church ever gave 
the communion to any persons before they were baptized. 
Among all the absurdities that ever were held, none ever 



COMMUNION. 203 

maintained that, that any person should partake of the com- 
munion before he was baptized." Dr. Doddridge tells us, 
"It is certain that, as far as our knowledge of primitive 
antiquity reaches, no unbaptized person received the Lord's 
Supper." Again : " How excellent soever any man's character 
is, he must be baptized before he can be looked upon as com- 
pletely a member of the Church of Christ." Mr. Baxter 
remarks — " What man dare to go in a way which hath neither 
precept nor example to warrant it, from a way that hath a full 
current of both ? Yet they that will admit members into the 
visible church without baptism, do so." Equally to the point 
is the assertion of Dr. Dwight, late President of Yale College. 
He says : " It is an indispensable qualification for this ordi- 
nance, that the candidate for communion be a member of the 
visible Church of Christ, in full standing. By this I intend — 
that he should be a person of piety; that he should have 
made a public profession of religion ; and that he should 
have been baptized." And how is it in your church ? Does 
your minister require candidates for admission, first to be bap- 
tized ? 

P. I never knew him to receive any who had not been 
baptized according to his views of baptism. Indeed, I do 
not know of a Presbyterian or Congregational church in the 
country, that would admit persons to the communion whom 
they considered unbaptized. I never supposed that this ever 
•could consistently be dispensed with in the churches ; but I 
confess I never saw before so strong reasons in favor of first 
requiring baptism of candidates for admission to church 
privileges. 

B. Well. You see that the principle on which we and all 
other denominations act in this instance, is precisely the same. 
Your minister believes that sprinkling, pouring, and plunging, 
are all equally valid baptism ; and therefore invites such as are 
sprinkled, poured, and plunged, to the communion. My 
minister believes with Paul, that there is but " one baptism," 



204 THE BAPTIST DENOMINATION. 

and that is immersion ; he therefore can invite only the im- 
mersed. There is no close communion here ; if there is any 
closeness, it is close baptism. The Baptists and all other 
Christians refuse to commune with the unbaptized. The ques- 
tion then his, What is baptism ? If we agree in settling this 
question, then there is no difference between us. And as they 
all believe that immersion is valid baptism, I have often 
wondered that they do not practice immersion instead of 
sprinkling, and end the strife. They have no doubt that we 
are baptized ; if they had, they would not receive us. We do 
conscientiously doubt the validity of sprinkling for baptism. 
The sacrifice on their part to produce conformity would be 
nothing ; on ours it would be the sacrifice of honest, consci- 
entious principle. 

P. I now see that your churches and ours act on the same 
principle respecting the admission of persons to the sacrament, 
but still I wish to name a few objections to your practice, 
which have existed in my mind, and which, I freely acknow- 
ledge, still have some influence upon me. 

B. Go on, my brother ; let me know all your difficulties on 
this subject. 

P. You know the communion table is called the Lord's 
table ; how then can you refuse to admit the Lord's people ? 

B. The very fact that it is the Lord's table, furnishes the 
answer. If it were our table, we would invite whom we 
pleased ; but as it is the Lord's table, we must consult his 
word, and extend the invitation to those only who, by the 
Saviour's commission, and the apostolic examples, we find 
allowed to partake — viz., baptized believers. 

And I think I can convince you that your minister does not 
invite all the Lord's people to come to the Lord's table. 

P. 0, he says he "can freely receive all that Christ has 
received. " 

B. But does not Mr. Goodman belong to his congregation, 



COMMUNION. 205 

and does not your minister believe that he has a name descrip- 
tive of his character ? 

P. Yes. I have often heard him regret that a man so emi- 
nently pious and exemplary should remain year after year, out 
of the church, where his influence is so much needed. 

B. Mr. Goodman attends meeting on communion days, I 
suppose. 

P. Yes; no man is more constant in his attendance on 
public worship. 

B. And is he invited to come to the Lord's table ? 

P. O no. He was never baptized. He never joined the 
church. 

B. And I have been told that within two months, many in 
your congregation have experienced religion. 

P. Yes. A large number indeed have become pious. 

B. Any of them before the last communion ? 

P. Yes ; more than forty. 

B. Is your minister satisfied with their piety ? 

P. I heard him say that he was never better satisfied with 
young converts. 

B. Did he invite them to the Lord's table ? 

P. Ono. 

B. What ! debar Mr. Goodman and more than forty others 
of the Lord's people from the Lord's table ? Surely he is on 
the Baptist ground. And I have been told, too, that his 
mother and one sister are among the converts. How could he 
refuse to commune with his own mother and sister ? 

P. None of these had been admitted to membership, and I 
am now convinced that piety alone, even when found in our 
dearest earthly connections, does not give them a right to the 
Lord's table. The Lord's people must, if they come at all, 
come in the Lord's way. But what do you say to them, pro- 
vided they seem to be sincere? 

B. We tell them that sincerity is no proof of correctness. 
Saul of Tarsus was sincere before his conversion. lie thought 
18 



206 THE BAPTIST DENOMINATION. 

he was doing God service when he was persecuting the church ; 
and John Newton was sincere after his conversion, in continu- 
ing in the slave trade, until his eyes were opened to see the 
evil of this abominable traffic. But the sincerity of these men 
did not prove their conduct to be justifiable. But if sincerity 
be admitted as an evidence of correctness, then we claim to be 
correct ourselves ; for we are as sincere in refusing to com- 
mune with those whom we consider unbaptized, as they are 
in refusing to commune with those whom they consider unbap- 
tized. 

P. Iiiave another question which I presume you have often 
heard, and which has been a source of some perplexity to me 
— " If we cannot commune together on earth, how can we in 
heaven?" 

B. " We plead for a communion on earth, with Christians 
of every sect, which shall bear a resemblance to that of 
heaven. We do not suppose that the communion of the 'just 
made perfect 7 consists in partaking of the symbols of Christ's 
death, but in high and spiritual intercourse ; in mutual expres- 
sions of admiration and gratitude, while reviewing the dis- 
pensations of providence and grace towards them in this 
world ; in mingled songs of praise to Him who hath washed 
them from their sins in his own blood ; and in exalted converse 
concerning the glorious scenes which the revolutions of eternity 
will be continually unfolding to their delighted gaze. In such 
communion as this, although of a more humble character, we 
would be glad to participate with all good men." 

P. Really, my brother Benjamin, you have answered my 
questions in a clear and satisfactory manner. I am convinced 
of the correctness of your principles, and the consistency of 
your conduct. I see that the Baptist churches act in accord- 
ance with apostolic usage, and with the universal practice of 
Presbyterian and other churches, in requiring baptism as a 
pre-requisite to communion. I have for some time past been 
convinced that immersion is the only baptism, and believers 



COMMUNION. 207 

the only subjects of the ordinance ; and I am now more fully 
coufirmed in the opinion that baptism should in every instance 
precede communion. But what shall I do ? My parents and 
many other relatives belong to the Presbyterian Church. I 
receive much patronage in my business from the wealthy and 
respectable part of that church ; I shall give offence by dis- 
solving my connection, and you will admit that baptism is not 
really essential to salvation. 

B. I will admit that baptism is not essential to salvation. 
The Baptists are so far from believing this, that they consider 
no one entitled to baptism, who is not in a state of salvation. 
Faith is essential to salvation ; immersion is as essential to 
baptism, as roundness to a ball ; and baptism is an essential 
pre-requisite to communion. Is not baptism as essential as 
communion ? Are not both external ordinances ? The Jews 
were required on one occasion to offer a red heifer. Had they 
a right to say, the color is non-essential ? A white one will 
answer as well ? Was not redness essential to obedience ? 
But, my dear brother, will you do nothing for the honor of 
Christ, which is not absolutely essential to your salvation ? 
" Is this thy kindness to thy friend ?" Are you not to obey 
all his commands, and to imitate his examples, even though he 
might possibly save you if you were to neglect some of them ? 
You must forsake father and mother, and brother and sister, 
and wife, and houses, and lands, if you would follow Christ, 
and be a consistent disciple. 

Your mind is confessedly enlightened with regard to the 
institutions established in beautiful order and simplicity by 
Him who evinced his love to you, by freely giving his blood 
as a ransom for your soul. 

" If ye know these things, happy are ye if ye do them." 

P. The love of Christ constraineth me : and fearless of 
consequences, I will make haste, and delay not to keep his 
commandments. 



PAET III. 



BAPTIST CHUKCH POLITY, GOYERXHEXT A>~B PRACTICE. 



CHAPTER I. 

1. The Bible the Law of the Church. 2. The Church a Spiritual Body. 3. 

The Independence and Unity of the Church. 

1. That the Bible is the only la\s of the Church, appears 
in the first article of the Confession of Faith we have publish- 
ed, to which the reader is referred. We wish only to say, in 
addition, that this is the fundamental law of the Church. The 
Church is not a legislative, but an executive body. Her office 
is to execute the laws of God, and not to re-enact, increase or 
diminish them. This simplifies her work beyond measure, and 
imparts confidence to her decisions. As she tries every thing 
by the law and the testimony, the Bible, so she is to be thus 
tried. The only question she has to settle is, what saith the 
infallible rule, the Bible ? And when she departs from it, she is 
of no authority. It is on this ground that the Baptist Church 
has from the commencement resisted, unto death, all innova- 
tions upon Bible laws in church affairs. On this foundation 
she has ever stood out in the world alone. Imperfect in 
spirit, as she humbly confesses, she claims to be perfect in 
laws, because she knows none but those of God. It is on this 
(208) 



CHURCH POLITY. 209 

ground that she rejects sprinkling for baptism, infant baptism, 
union of Church and State, persecution for belief, and superior 
and inferior orders of ministers. 

To the Bible, then, we turn for the true and only church 
polity. What were the primitive churches ? What their 
government, their practice, their officers, their discipline, their 
duties and privileges, and the like ? The church which will 
not stand this test, is no church of Christ. It is because we 
believe the Baptist churches will stand it, that we commend 
them to all. 

2. The Church is a spiritual, and not a secular institution. 
"My kingdom," said the Saviour, "is not of this world." In 
what sense is this passage to be understood ? It is for the 
world, and is in the world ; still it is not of the world. It is 
not for any secular purpose, civil or political, but is spiritual 
in its nature, promoting piety, and pointing to heaven. The 
union of Church and State is impossible ; as the State is a 
secular institution, existing for such purposes, and securing its 
ends often by physical force. The Church is another king- 
dom, existing for another purpose, and promoted by other 
means. "If my kingdom," said the Saviour, "were of this 
world, then would my servants fight, that I should not be de- 
livered to the Jews ; but now is my kingdom not from hence." 
The conscience is not to be intimidated by the secular power, 
but is to be free to choose or reject the good and evil set before 
it. All secular dignity and ostentation are out of place in the 
church, where all are "brethren," acknowledging no "Master" 
but Jesus. 

As the Baptist Church has always claimed these principles 
for herself, so she has freely and fully accorded them to others. 
As she has never admitted the right of the secular power to 
control her, and has given up her members to death by 
millions, in vindication of her rights and duty, so she has never 
resorted to persecution to make converts, and has yet her first 
death to cause, or act of oppression, for conscience sake, to 
18* 



210 THE BAPTIST DENOMINATION 

perform. Pointing triumphantly to her history, in confirma- 
tion of her position, and to her cruel wrongs from Catholics 
and Protestants, Reformers and Pilgrim Fathers, as evidence 
of her patience and humility under suffering, her language is : 

" It's not with flashing steel ; 
It's not with cannon's peal, 

Or stir of drum ; 
But in the bonds of lore, — 
Our white flag floats above, — 
Its eniblem is the dove, — 

It's thus we come." 

3. The independence and yet unity of the Church. Churches 
are independent of each other, and of all ecclesiastical bodies, 
and solely accountable to God. They acknowledge no head 
or control, but Jehovah ; and no law but the Bible. " Be ye not 
called Rabbi," said the Saviour, "for one is your Master, even 
Christ, and all ye are brethren." It is an assumption for any in- 
dividual or combination to attempt to control or intimidate any 
church of Christ. The smallest, poorest church on earth is inde- 
pendent of all but Jehovah. It by no means follows that the 
largest, richest church in the city or country, has the most 
piety or wisdom, or is in any sense in a condition to dictate to 
others. The churches of the Bible, large and small, rich and 
poor, in the city and country, are addressed as equally distinct 
accountable bodies, required to act for themselves nobly, in the 
fear of God. We read of " the churches throughout all Judea," 
of "Galatia," " Asia," " Macedonia," " Corinth," " Cencrea," 
&c. There is not the least intimation of any combination of 
churches, for the control of others,- in the word of God. Much 
less is there any intimation of any other ecclesiastical combina- 
tion, as council, association, or synod, for the control of the 
churches. Jehovah approaches the churches directly, and all 
of them equally. The true place of other ecclesiastical com- 
binations is in subordination to the Church, and deriving their 
authority from her. 



CHURCH POLITY. 211 

And yet the churches are one, in that they have the same 
Lord, the same work, the same motives, and the same heaven. 
Bat they are one, as the particles of the earth, or the drops of 
the ocean. In this manner they exist in harmony as fellow- 
laborers, but not as dictators ; and in proportion as they are 
founded upon Christ, and governed by his laws, will they be at 
the same time one, and yet distinct. 



CHAPTER II 

The Church. 1. Origin and meaning of the term. 2. Formation of a 
Church. 3. The power, rights and duties of a Church — her power execu- 
tive ; she should extend the reign of Christ; select, educate, license, 
ordain, and support ministers of the Gospel j and choose her own officers. 

1. Origin and Meaning of the term Church. — The Eng- 
lish word church is supposed to be derived from a Greek word, 
meaning "pertaining to the Lord." The Greek word is 
Kv^iaxov ; the Saxon circe ; the German kirche ; Scottish 
kirk. The word in the New Testament, hence, generally tran- 
slated church, is sxx%7j8ta f (ccclesia,) meaning literally " called 
out or summoned." It does not therefore necessarily mean a 
religious assembly, but is so commonly used to designate such, 
that for all practical purposes, it is a sufficiently definite use of 
the term. See 1 Cor. i. 2 ; Rev. ii. 7, &c. Rev. William 
Crowell, in his excellent " Church Members' Manual," says — 
" A church, in the language of the inspired writers, is a society 
of believers, who meet in one place for the worship of God, 
and for the united observance of the ordinances of the gospel. 
In this sense the word occurs in \\w singular number upwards 
of fifty times, and the word churches upwards of thirty times, 



212 THE BAPTIST DENOMINATION. 

in the Xew Testament. It is used with other significations in 
about sixteen or eighteen instances. " Chancellor King, an 
Episcopalian, in his distinguished " Inquiry into the Constitu- 
tion, Discipline, Unity and Worship of the Primitive Church," 
says : " The usual and common acceptation of the word 
(church) is that of a particular church, that is, a society of 
Christians meeting together in one place, under their proper 
pastors, for the performance of religious worship, and the exer- 
cising of Christian discipline. " 

It follows, that while in a sense any assembly may be called 
a church, the term is most properly applied to Christian assem- 
blies ; and that the Church of Christ is an assembly according 
to his directions. 

2. Formation of a Church. — Xothing is more natural than 
that the disciples of Christ living near each other should be- 
come acquainted, and find they have views in common ; and 
that it is for their interest, and is their duty, to combine for 
their mutual edification and happiness, and for the propagation 
and defence of "the faith once delivered to the saints." A 
Christian moves into a new place. One of the first things 
occurring to him is, is there a church here of which I can 
approve ? If there is, he joins it by a letter from the church 
of which he was previously a member. If not, the next ques- 
tion is, are there any fellow-disciples, and in sufficient numbers 
to justify a combination for Christian purposes ? The number 
justifying such a step, depends on circumstances, of which 
those particularly concerned must judge. A very small num- 
ber answers the purpose, as we have no rule, human or divine, 
settling the question of numbers. It is better for a small number 
to associate, than for them to live separately, unknown to each 
other. At the same time, common sense dictates that a small, 
weak body should be prudent in their attempts to construct a 
house of worship, or to support a minister of the gospel, lest 
they should bring reproach upon the cause by failure. Xo 
such considerations, however, should prevent the combination 



THE CHURCH. 213 

of any number of disciples of Christ in a given place, for the 
advancement of piety. Such a combination is a church ; and, 
if constructed after the plan of the New Testament, is a church 
of Christ. 

Brethren and sisters meeting together thus, and desiring 
further association with those of other places, can without 
difficulty ascertain to which of the denominations around them 
they belong ; and apply to some of the neighboring churches 
of the same for recognition. When delegates are appointed, or- 
dinarily consisting of the pastor and two or three brethren from 
some half-dozen or dozen neighboring churches, who assemble 
on a given day, and examine the views of the applying church, 
and if satisfied with their views, recognize them as a church of 
the same faith and order as themselves, by public divine ser- 
vice, generally by a sermon, charge, hand of fellowship, and 
devotional exercises. Thus any company of disciples become 
a church, by their own association, in conformity with the New 
Testament, and thus they become a church of the Baptist 
denomination. 

This is a simple but natural state of things, not adverse to 
the New Testament, but in harmony with it, as far as can be 
gathered from its pages, so silent upon the method in which 
the primitive churches came into being, and entirely without 
laws for the constitution of future churches. 

We know that brethren and sisters in Jerusalem, Antioch, 
Corinth, &c, became the churches of these places, for so the 
New Testament teaches ; but as to just how the combination 
was accomplished, we are not informed, nor is it of any conse- 
quence. We presume it was as we have described. At the 
baptism on the day of Pentecost, we read, " the same day there 
were added unto them about three thousand souls." When 
Saul of Tarsus was converted, and baptized, lie " assayed to 
join himself to the church," and though rejected at first, on 
account of his previous character, the brethren doubting his 
being atrue disciple, yet, when introduced by Barnabas, he was 



214 THE BAPTIST DENOMINATION. 

received as a brother beloved. We have only such fragmentary 
intimations of the formation of the primitive churches, and 
their method of growth. As far as possible, we follow the 
primitive mode, and adopt such other rules as, in the silence 
of the Scriptures, seem desirable, and which do not contravene 
the laws of God. 

3. The Power, Bights, and Duties of the Church. — By 
the power of the Church, we mean (to adopt one of Webster's 
definitions of the complicated term) " her command, right of 
governing, dominion, rule, sway, authority." Her power is 
executive, and not legislative. The Saviour's language is, (see 
Matt, xxviii. 18,)'" All power is given unto me in heaven and 
in earth." All the power the church has, is derived from Him, 
and in her intercourse with the world, other churches, and 
individuals, she must govern herself accordingly. She has only 
to inquire, what doth the Head of the Church direct in any 
given case ? So far, and no farther, may she go. To make 
rules governing her in this respect, in her ever-changing rela- 
tions, is not necessary, if it were possible. To the word of 
God she must resort in every case ; and so simple are its laws 
that she need be in no doubt on this subject. She is no church 
of Christ, and has no power of any kind, as such, if she is not 
sufficiently imbued with the spiritual element, to conform en- 
tirely to His laws for her government. 

The right and duty of the church is implied in what 
follows in the general command of the Saviour, in which he 
asserts his exclusive authority in heaven and in earth, quoted 
above. (See Matt, xxviii. 18-20.) "Go ye, therefore, and teach 
all nations, baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost : teaching them to observe all 
things whatsoever I have commanded you, and lo, I am with 
you always, even unto the end of the world. Amen." 

It follows that she may and should do what she can for the 
extension of the reign of Christ. Her " field is the world," 
and her work is not done until "the kingdoms of this world are 



THE CHURCH. 215 

become the kingdoms of our Lord, and of his Christ." She 
has a spiritual kingdom to extend, however, and must accom- 
plish it by spiritual means. All nations are to be " taught," 
and gathered into the kingdom of Christ as they are taught, 
convinced, persuaded. Is she to "compel them to come in, 
that his house may be filled," it is the compulsion of teaching, 
moral suasion. 

Missionary societies, under the control of the church, have 
been resorted to, not because the Bible provides directly for 
them, but because they are supposed to be no infringement 
upon the Saviour's laws and successful church methods of 
accomplishing her work. Too much caution, however, cannot 
be used to prevent such societies from being above the church, 
and to confine them strictly to the Divine plan of promoting 
the growth of his kingdom. It is the right and duty of the 
church alone to extend the reign of Christ. It is indeed the 
right and duty of individual disciples to promote the cause 
of Christ, but it is also their right and duty to be members of 
the church, and as such, with such sanction, they can be most 
useful. 

The church by her members can and should go into adjoin- 
ing regions, as well as into distant ones, and teach and baptize 
and gather the converts into churches. They in turn should 
do likewise, and thus the cause is to be promoted until the 
end, until all churches militant are merged in the Church tri- 
umphant. 

Each church has the right and is in duty bound to govern 
itself after the Divine method. While any individual may 
"assay" to join any church of Christ, as Paul did the "disciples 
at Jerusalem," the disciples must judge whether "he is a dis- 
ciple," and can on the Saviour's authority be received as one 
of them. 

It is the Saviour's requirement that the members of the 
Church should love each other, and walk together in the ordi- 
nances and duties and privileges of his house blameless. The 



216 THE BAPTIST DENOMINATION. 

church is to judge of the conduct of members, and discipline 
them according to the laws made and provided in the case in 
the Bible. See article in this work on the subject of Dis- 
cipline. 

It is the right and the duty of the church to sympathize with 
her members in all suitable matters. Most fully is this treated 
in Rom. 12th chapter, which should be engraven on the heart 
. of every member of the body of Christ. " Lo, we being 
many (5th verse), are one body in Christ, and every one mem- 
bers one of another.' 7 Ordinary intelligence and piety will 
regulate the use of this passage, and indeed the chapter, and 
save church members, on the one hand, from an unsuitable 
intrusion, and on the other, from cold and selfish indifference 
and neglect. Ample provisions are made in the laws of 
Christ for the pecuniary aid of poor members of the church. 
John iii. 16-18. " Hereby perceive we the love of God, 
because he laid down his life for us ; and we ought to lay down 
our lives for the brethren. But whoso hath this world's good, 
and seeth his brother have need, and shutteth up his bowels 
of compassion for him, how dwelleth the love of God in him ? 
My little children, let us not love in word, neither in tongue, 
but in deed and in truth." See also 2 Cor. chap's 8th and 
9th ; and kindred passages. 

It is the right and duty of the church to look to God for 
ministers ; and, receiving such as he may give them, to provide 
for their preparation, their induction into the sacred office, 
their support ; and for their discipline, if it becomes necessary. 
Matt. ix. 3T, 38. "Then said he unto his disciples, the 
harvest truly is plenteous, but the laborers are few ; pray ye, 
therefore, the Lord of the harvest, that he will send forth 
laborers into his harvest." God is pleased to give the church 
in answer to prayer such ministers as she needs. Eph. iv. 
11, 12. "And he gave some apostles ; and some prophets ; and 
some evangelists ; and some Dastors and teachers ; for the 



THE CHURCH. 21T 

perfecting of the saints — for the work of the ministry — for the 
edifying of the body of Christ." 

It follows that those to whom God has committed this 
important work are responsible for it. They cannot transfer 
it to one or many of their number of the clergy or laity. It is 
sufficient, also, to task the energies of the entire church. God 
has provided that his ministers shall be intelligent, able men, 
and it follows that the church should provide whatever maybe 
necessary for the accomplishment of his plan. Induction into 
the sacred office by license and ordination, also belongs to the 
church, as God has committed to her the control of the minis- 
try, and has not given these particulars of it to others. 

" A license to preach the gospel" is the appointment of a 
member by the church to the office. She is prudently, in the 
fear of God, and in the light of the scriptures, to decide the 
probabilities of his being called of God to the work of the 
ministry, and on conviction of the fact, she giv r es him a certifi- 
cate, called a license. This seems necessary in acknowledgment 
of her right and duty ; for his commendation to others ; and 
to prevent imposition on the part of those who may wrong- 
fully assume the sacred office. 

The " ordination" of ministers of the gospel is amply pro- 
vided for in the scriptures. Acts xiv. 23. And when they 
had ordained them elders in every church, and had prayed 
with fasting, they commended them to the Lord on whom they 
believed. Titus i. 5. " For this cause I left thee in Crete, 
that thou shouldst set in order the things that are wanting, 
and ordain elders in every city, as I had appointed thee." 

Rev. William Crowell, in his " Church Member's Manual," 
a work having the sanction of several worthy names, par- 
ticularly of Rev. Henry G. Ripley, D. D., Professor of Sacred 
Rhetoric and Pastoral Duties in the Newton Theological 
Institution, says of ordination : "It consists of two things ; 
first, the election by the church of one to be their pastor, or 
to perform some ministerial service in their behalf, either to 
19 



218 1HE BAPTIST DENOMINATION. 

theni, or as an evangelist to the destitute. Second, Ms solemn 
induction or inauguration, in which the ministry publicly 
recognize him as one of their number, welcome him to their 
brotherhood, and by the consent and acting in behalf of their 
respective churches, pledge to him the fellowship, confidence, 
and affection of the ministry and churches. The first is the 
essential act, icithout which no one could he properly invested 
with the office and functions of a Christian minister. The 
New Testament sustains no other ordination. What else has 
become custom in the case, should be distinguished from this, 
and used with great caution, on the ground that the laws of 
Christ are sufficient for his church. 

"As it is desirable that the ministers of a given church may 
become the ministers of other churches, the rule generally in 
use of consulting other churches in the ordination of ministers 
is suitable, and is no infringement of the independence of the 
church, as she convenes the council, which of necessity derives 
its power to act from her. Besides, she may proceed contrary 
to its decisions, if she deems it her duty. Other churches, on 
this account, may reject her ministers or herself, but cannot 
interfere with her rights and duties. " 

We subjoin the following, upon licensing and ordaining 
members to preach the gospel, from Rules of Church Order, 
by Rev. J. Xewton Brown, D. D. : 

" Any member who, in the judgment of the church, gives 
evidence, by his piety, zeal, and l aptness to teach,' that he is 
called of God to the work of the ministry, after having preach- 
ed in the hearing of the church, may be licensed to preach the 
gospel of Jesus Christ, provided three-fourths of the members 
present at any regular meeting shall agree thereto. 

" If the church unanimously decide that one of its licensed 
preachers possesses the scriptural qualifications for full ordina- 
tion, they shall call a council of ministers and brethren to 
examine the qualifications of the candidate, to which council 
the propriety of ordaining shall be wholly referred." 



THE CHURCH. 219 

We quote also, on this topic, from Notes on Baptist Prin- 
ciples, attributed to Rev. Dr. Wayland : 

I intended, at an earlier period, to have offered some 
suggestions on the subject of the licensure and ordination of 
ministers. What I should, perhaps, have done before, I will 
endeavor to do now. 

I have often heard our mode of licensing ministers spoken 
of with marked disrespect. It has been said, How can we 
have any improvement in the ministry, while the authority of 
licensing ministers is held by the church ? What do common, 
uneducated brethren know about the fitness of a man to preach 
the gospel ? I do not say that other men have heard such 
remarks — I only say that I have heard them myself. 

Now, with this whole course of remark, I have not the 
remotest sympathy. I believe that our mode is not only as 
good as any other, but farther than this, that it is, more nearly 
than any other, conformed to the principles of the New Testa- 
ment. Let our churches, then, never surrender this authority 
to ministers, or to councils, or to any other organization what- 
ever. I believe that Christ has placed it in their hands, and 
they have no right to delegate it. Let them use it in the 
manner required by the Master, and it can be placed in no 
safer hands. 

In the Episcopal Church, the candidate is admitted to the 
ministry by the Bishop. In the Lutheran Church, I believe, 
substantially in the same manner. In the Presbyterian Church, 
it is done by Presbyteries. Have these means been successful 
in keeping the ministry pure in doctrine, and holy in practice ? 
How is it in the established Church of England ? How is it 
in the Lutheran churches in Germany, of whose tender mercies 
our own brother Oncken has had so large an experience ? How 
is it with the old Presbyterian Church of Scotland ? Of (lie 
former condition of this last, we may inform ourselves, by 
reading " Witherspoon's Characteristics." How much they 
have improved of late years, the secession of the Free Church 



220 THE BAPTIST DENOMINATION. 

might possibly inform us. But to bring this matter to a test, 
would we exchange our ministry, just as it is, for the ministry 
of either of these churches at the present day ? Or, take our 
own country, where freedom of opinion, and the watchfulness 
of other denominations has had a powerful influence over 
these churches, in matters of admission to the ministry, and 
look at the result. The object of a church of Christ is to 
subdue the world to God. Which mode of admitting men to 
the ministry has here been most successful in this respect ? For 
a long time after the settlement of the colonies, Baptist senti- 
ments were confined almost exclusively to Rhode Island. 
Some of our Rhode Island ministers were whipped and im- 
prisoned for holding a private religious meeting in Lynn, 
Massachusetts. The Revolution, however, abolished, for the 
most part, the power of the established orders, and our senti- 
ments began to extend. At this period we were few and 
feeble. The men have but recently died, who remembered 
when oiir whole denomination embraced but two or three 
associations. The land was filled with Congregational, Pres- 
byterian and Episcopalian churches. We now, I presume, 
outnumber them all, and we should have outnumbered them to 
a vastly greater extent, had we not swerved from our original 
practices and principles, for the sake of imitating our neigh- 
bors. We need not certainly speak lightly of a ministry, or 
of a mode of introducing men to the ministry, which has led 
to such remarkable results. 

We want no change in our mode of licensing candidates. 
We do, however, need that the subject should receive more 
attention, and that in this, as in everything connected with the 
Church of Christ, we should specially act in the fear of God. 
If a church will act in this matter, with conscientious desire to 
please the Master, we know of no better hands into which we 
could entrust the power of admission to the ministry. Some 
twenty-five years since, I knew a church refuse a license to two 
young men, to whom, I presume, it would have been readily 



THE CHURCH. 221 

granted by almost any Bishop or Presbytery. Both were 
graduates of college ; one was among the first scholars in his 
class, but his delivery was so exceedingly dull, that he could 
by no possibility interest an audience. He was refused a 
license, because the brethren could obtain no evidence that he 
was called to the work, inasmuch as he had no aptness to teach. 
He, however, persevered, obtained a license from some church 
less scrupulous, and, if I mistake not, went through a Theo- 
logical Seminary, and received what is called a thorough 
training ; but I think he was never called to be the pastor of 
any church, and, so far as I know, never entered upon the work 
of the ministry. The other was the case of a young man of 
brilliant powers of elocution, and very respectable scholarship, 
but of erratic and eccentric character. The same church refused 
to license him, because they deemed him wanting in the sobriety 
of character and consistency of example, which are required in 
a minister of Jesus Christ. Subsequent events proved that 
they did not act without good reason. If all our churches 
would act in this manner, we should want to go no further to 
find a safe depository of the power of admitting men to the 
ministry. If, on the other hand, we are false to ourselves, and 
treat this subject as a matter of form, to be acted upon with- 
out thought, or much consideration, it is not our principles, but 
ourselves that are in fault. Any system that man could de- 
vise, would make mischief, if it were treated with the thought- 
lessness which I fear is fast overspreading many of our 
churches. 

Let us, then, look for a moment upon this subject, as our 
churches profess to understand it. We believe that there is 
such a thing as a call to the ministry ; that is, that a man is 
moved to enter upon this work by the Holy Spirit. This call 
is manifested in two ways ; first, in his own heart ; and secondly, 
in the hearts of his brethren. So far as he himself is concern- 
ed, it appears in the form of a solemn conviction of duty 
resting upon him, with such weight that he believes it impossi- 
19* 



222 THE BAPTIST DENOMINATION. 

ble for him to please Christ in any other way than in preaching 
the gospel. He dares not enter upon any other pursuit, until 
he has made every effort in his power to be admitted to this 
work. I beg these remarks to be remembered. They may be 
considered by many as obsolete and behind the age. It may 
be so, and yet the age may be wrong. There is a word of pro- 
phecy surer than this age, or than any age. I know it is 
common to hear men, even among Baptists, talk of the choice 
of a profession, and of balancing in their minds whether they 
should be lawyers, ministers, or physicians. They will say, 
perhaps, they dislike the turmoil of politics, the hard and 
irregular labor of a physician, the monotony of teaching ; they 
are fond of study, of writing, and of quiet mental improvement ; 
and besides, they can enter the ministry, be married and settled 
so much more easily than would be possible in any other pro- 
fession, that they, on the whole, prefer it. Now I would 
always dissuade such a man from entering the ministry at all. 
If he could, with just as clear a conscience, be a lawyer as a 
minister, let him be a lawyer by all means. The Church of 
Christ can do without him. He proposes to enter the ministry 
of reconciliation from mere selfish motives, and the Saviour has 
no occasion of his services. He makes a convenience of the 
ministry of the word, he uses it to promote his own objects, he 
is a hireling whose own the sheep are not. If he begins in 
this way, in this way he will, unless the grace of God prevent, 
continue. He will soon tire of the work, and leave it for 
something else, or he will continue in it, to shed around him 
on every side the example of well-educated, cold, worldly- 
minded selfishness. 

And here, at the risk of being considered a Puritan of the 
deepest dye, I must hazard another remark. This notion of 
considering the ministry in the same light as any other profes- 
sion, to be preferred merely on the ground of personal advan- 
tage, is working very grave evils in the Church of Christ. I 
rejoice, however, to declare that I believe these views to be 



THE CHURCH. 223 

much less prevalent among Baptists than among other deno- 
minations. A young man preparing for the ministry with 
these views, feels himself much in the condition of any other 
professional student. He takes frequently a pride in sinking 
every thing that smacks of the cloth. He is anxious to appear 
a man of the world. He will talk over fashionable insipidity 
and personal gossip, with the most amusing volubility. He 
converses about his sermons, as a young lawyer would about 
his pleas or political harangues. He is more at home at the 
evening party, than at the bed-side of the dying, and is oftener 
seen at the concert than the prayer-meeting. If any one should 
suggest that such a life was not quite consistent with the cha- 
racter of a young evangelist, he would probably ask, with 
most amusing innocence, What is the harm of all this ? He 
means to discharge his professional duties, and this being done, 
why should he not indulge his tastes and love of society, just 
as well as any other professional man ? The Apostle James 
seemed to think his question unanswerable, when he asked, 
" Doth a fountain send forth at the same place sweet water 
and bitter ? Can a fig tree, my brethren, bear olive berries, 
either a vine, figs ? so can no fountain both yield salt water 
and fresh." Many of our young evangelists, however, have 
found out the way in which this can be done. The same lips 
can discuss the insipidities of fashion during the week, and the 
solemn truths of repentance towards God, and the eternal 
judgment, on the Sabbath. Brethren, these things ought not 
so to be. 

Suppose such a man enters the ministry and assumes the 
care of souls. He is continually comparing himself with men 
of other professions. They strive to advance themselves, why 
should he not do the same ? His object is not to convert 
souls, but to distinguish himself as a writer, or speaker, and 
thus to secure some more eligible professional situation, a 
church in a city, a splendid edifice, a congregatioo of the 
rich, the fashionable and well-conditioned. Or, he may desire 



224 THE BAPTIST DENOMINATION. 

the fame of a lecturer, or may seek for any other form of dis- 
tinction and notoriety, to which success in the pulpit may 
conduct him. If the ministry of the gospel is like other pro- 
fessions, why should he not ? But if the Holy Ghost has 
called him to follow in the footsteps of Christ, and has com- 
mitted immortal souls to his charge, and if he will be called 
to account for the proof which he has given of the ministry ; 
in a word, if religion be a reality and no sham, if the crown 
of glory be bestowed only on those who fight the good fight, 
if only those who turn sinners to righteousness shall shine as 
the stars forever — why, then, it is a very different matter. 

It is the right and duty of the church to support her minis- 
try. It is God's plan that the ministry should be " wholly" 
devoted to its appropriate work. See Acts vi. 4 and 1 Tim. 
iv. 15. With an exclusive confinement to their appropriate 
work, they may well exclaim, "who is sufficient for these 
things ?" 

As a necessary concomitant of this principle, the church is 
bound to support her ministers. The passages are very 
numerous in the scriptures on this topic. We give only a 
specimen of them : Luke x. 1-8 ; 1 Cor. ix. T— 14. The 
expressions, in the former, " For the laborer is worthy of his 
hire;" and in the latter, "Even so hath the Lord ordained, 
that they which preach the gospel shall live of the gospel," 
sufficiently indicate the obligation of the church. 

While the church is not to support her ministers in indo- 
lence or extravagance, it is perfectly obvious she should give 
them a living which is ample and fair ; removed at once from 
ostentation on the one hand, and contempt and inadequacy on 
the other. Ministers may find it their duty to toil for little or 
no pecuniary aid, when blessed with an abundance from other 
sources ; or when toiling for the good of the cause with a very 
poor church. But these are exceptions to the Divine rule, 
found indeed in the scriptures, but not in any way to infringe 
upon the rule. Paul labored with his hands for his support, 



THE CHURCH. 225 

but in some manner as we suggest, claiming at the same time 
his right to a support. 

Churches should insist on their right and duty to sustain 
their ministers amply, according to their circumstances, that 
he may have an entire heart and mind to labor exclusively for 
the cause. 

For the right and duty of churches to discipline their 
ministers, and to sustain public worship, we refer to articles 
"Discipline," and "Meetings." 

It hardly need be added that it is the right and duty of the 
church to choose her own officers. Who else should choose 
them, or can in consistency with the obligation of the church ? 

If we had no direct Divine command or precedent on this 
subject, we should be thrown upon our natural rights to choose 
our own officers and servants. But we have Divine direction 
in that as we have seen it is the church to whom Christ com- 
mits the responsibility of obtaining ministers from him. The 
remark is equally true of deacons. Pastors and deacons are 
the only officers of the church, as we shall see. But what is 
more direct and perhaps more desirable evidence of the right 
and duty of the church to choose her own officers, is the prac- 
tice of the primitive church. See Acts i. 15-26 ; Acts vi. 1-6 ; 
2 Cor. viii. 19-23. The first of these passages is an account 
of the first assemblage of the disciples after the Saviour's 
ascension — in other words, the first meeting of the church at 
Jerusalem. Its object was to fill a vacancy in the Apostle- 
ship. "Peter stood up in the midst of the disciples" and 
proposed the filling of the vacancy, when "they (the disciples) 
appointed two" candidates, and in prayer asked God to direct 
their choice. " And they gave forth their lots ; and the lot 
fell upon Matthias ; and he was numbered with the eleven 
Apostles." 

The next passage relates to the choice of deacons. The 
Apostles propose the appointment of deacons. " And the 



226 THE BAPTIST DENOMINATION. 

saying pleased the whole multitude, and they chose Stephen," 
&c., "whom they set before the Apostles." 

The remaining passage concerns ministers appointed to go 
on an errand of charity for the church. The language of 
the passage is " chosen of the churches," and "messengers of 
the churches." 

Precisely in this manner do the Baptist churches, as they 
ever have, perform this duty, not by a pope, or bishop, or 
synod, or presbytery, or council, but by their own vote. 



CHAPTER III. 

Members of the Church. 1. Spiritual persons. 2. How they become 
members. 3. Restoration of excluded members. 4. How persons of 
other denominations become members. 5. Rights and duties of church 
members. 

1. Conversion and baptism are essential to membership in 
the church; and those who have experienced the one, and 
have submitted to the other, and they only, are entitled to the 
privilege. The kingdom of Christ is a spiritual kingdom, and 
its members of necessity must be spiritual persons. They 
only, and they ever, of whatever nation, " are fellow-citizens 
with the saints, and of the household of God." The commis- 
sion is to teach and baptize and gather such into the kingdom ; 
and it follows, only such. 

That the primitive churches were composed of spiritual 
members, is also evident from the manner in which they were 
addressed, and all the circumstances attending primitive dis- 
ciples. " Paul unto the church of God, which is at Corinth, 
to them who are sanctified in Christ Jesus, called to be saints." 
"To all the saints in Christ Jesus which are at Philippi." 
" They that gladly received the word were baptized ; and the 
same day there were added unto them about three thousand 



MEMBERS OF THE CHURCH. 22 7 

souls." Saul of Tarsus was first converted, then baptized, and 
then received into the church. There is no greater perversion 
of the church, and no more certain method of death to her, 
than to admit unconverted, unbaptized persons to membership. 
Besides, it is inflicting great injury upon them, putting them 
in a false position, where they can neither be useful nor happy. 

2. Individuals become members of the church, on applica- 
tion, and on giving evidence of the above-named qualifications, 
by election. Different churches have different rules of admis- 
sion, but the only principles involved relate to the free offer 
of the candidate on his own part, and his free election on the 
part of the members of the church. The following is a com- 
mon method m Baptist churches of reaching the above result ; 
and most of its particulars are deemed essential, though in 
some minor points different usages prevail, and are admissi- 
ble. 

A person believes he is converted, and, as is common with 
those truly converted, he desires to join the church. He ex- 
presses his wish to a member of the church, who proposes 
him. Or some member believes him converted, and suggests 
that it is his duty to join, and, with his consent, proposes him. 
He then appears before the church, and relates his Christian 
experience. Any member proposes such questions as seem 
suitable to obtain an understanding of his views. He then 
retires, and if no member objects to him, he is elected to come 
into full membership, after baptism and the hand of fellowship. 
Previously to his examination, he is furnished with the articles 
of faith and rules of order in use in the church. While the 
intelligence and maturity of advanced experience is not ex- 
pected or required of applicants, they must give evidence of 
conversion, and concur, in the main, in the belief and practice 
of the church, being fully settled on all plain fundamental 
principles. Any member is free to make suitable objections 
to him, and his conscientious scruples are regarded ; but he is 
not permitted to insist on unreasonable, personal, and selfish 



228 THE BAPTIST DENOMINATION. 

objections. The examination is generally in private church- 
meeting, though not always, or necessarily ; and the baptism 
and hand of fellowship, public. He is now a member in good 
and full standing, and can only be censured for his future 
conduct. 

3. Excluded members of the church may be restored by 
suitable reformation and confession. Excluded members wish- 
ing to join other churches, should be restored to their original 
church, and come in regularly by letter. Cases may exist, 
however, in which it may be the duty of a church to receive 
excluded members of other churches on their experience, they 
being independent, and all churches being liable to errors in 
discipline. This is a vexed question, however, and great 
Christian prudence should characterize such action. On these 
several topics, see article "Discipline." 

4. Persons of other denominations become members of 
Baptist churches by a relation of their Christian experience, 
as in the case of those who have not been members of any 
church. 

5. The rights of church members are to the sympathy, and 
love, and watchful care of each other. They all have an 
equal voice and vote in all church matters. Each member 
has the right of private judgment, and is not liable to discip- 
line therefor, provided his opinions are not fundamentally 
heretical, and he is evidently sincere in believing them in con- 
formity with the word of God. All members, however, should 
be modest in their private judgment, w r hile they maintain their 
rights in this direction. All are accountable to God for their 
opinions and usefulness, and are under obligations to him, to 
be insisted upon with humility against the world, if it becomes 
necessary. 

We quote the following from Notes on the Principles and 
Practice of the Baptist churches, in the Examiner, attributed 
to Bev. Dr. Wayland : 

" The private brethren of the church have rights, Jesus 



MEMBERS OP THE CHURCH. 229 

Christ has called them to be his servants, and he has conferred 
on every one the privilege of working in his vineyard, and has 
promised to each laborer a rich reward. He has given to 
each servant some particular gift, and permitted him to use 
that gift for him. Of this right no man, or body of men, or 
ecclesiastical authority, may deprive him. Every Christian is 
Christ's freeman, and he has a right to labor for Christ in any 
place where his Master opens a door : and he is to seek dili- 
gently to ascertain where the door is opened for him." 

On the general duties of church members, we quote from 
Rev. Dr. Brown's Rules of Church Order : 

" The duties of members to themselves are, the acquisition 
of religious knowledge; constant progression in grace and 
spirituality ; consistency of external conduct ; and the control 
and eradication of every unholy temper. 

It is the duty of members to honor, esteem, and love their 
Pastor ; to pray for him, fervently and daily ; to submit to 
him in the scriptural exercise of his official authority ; to attend 
constantly upon his ministrations ; to manifest a tender regard 
for his reputation ; and to contribute towards his support, in 
proportion to their ability. 

It is the duty of each member to cultivate and cherish bro- 
therly love for all other members of the church ; to visit and 
sympathize with them in affliction ; to pray with and for them ; 
to administer pecuniary relief to those who are necessitous ; 
tenderly to regard their reputation ; affectionately and pri- 
vately to admonish them for faults and improprieties ; and to 
strive by all proper measures to promote their spiritual benefit 
and prosperity. 

Toward those who are not connected with the church, it is 
the duty of members to bear a prudent testimony against evil 
practices ; to be exact in fulfilling obligations and performing 
promises ; to live in a peaceable and neighborly manner ; to 
perform offices of kindness and charity ; to set an example of 
industry, honesty, and generosity ; and, as opportunity and 
20 






230 THE BAPTIST DENOMINATION. 

ability may enable, to commend the religion of the gospel unto 
them. 

It is the duty of all members removing from the vicinity of 
the church, to take letters of dismission to other churches of 
the same denomination ; but should this not be practicable, to 
furnish their names and places of residence within three months 
after leaving the church." 



CHAPTER IV. 

Officers of the Church. 1. A Church may exist without them. 2. Bishops 
or Pastors and Deacons the only Officers. 3. Terms applied to Officers of 
the Church. 4. The authority, rights and duties of Pastors. 5. The 
origin, ordination, and duties of Deacons. 6. Other servants of the 
Church. 

1. A church may exist without officers, but it is in the 
most limited sense of the term, as a mere " assembly" or 
"congregation." God has provided officers for his Church. 
The primitive churches had them, as have had all efficient ones 
since ; and it may well be doubted if any combination can 
claim to be a church of Christ without them. 

2. The only legitimate officers of the church are Bishops, 
or Pastors and Deacons. The Church at Philippi is thus ad- 
dressed, (see Phil. i. 1,) " Paul and Timothy, the servants of 
Jesus Christ, to all the saints in Christ Jesus which are at 
Philippi, with the Bishops and Deacons." Here we have the 
true Church of Christ complete, consisting of members, bishops 
and deacons. In Paul's directions to Timothy, he particu- 
larly describes these two classes of officers, and no others. 1 
Tim. iii. 1-10. " A bishop, then, must be blameless," &c. 
"Likewise must the deacons be grave," &c. The character 
and duties of these officers in the church, are named and 



OFFICERS OF THE CHURCH. 231 

described in the above passage, in a manner to show their 
importance and permanence. Rev. Mr. Crowell has well 
remarked — " The wants of a church are all provided for in 
these two offices. They have no more occasion for the services 
of prelates, or diocesan bishops, to govern churches, and 
ordain ministers, and administer discipline, than a civil State 
has for those of an autocrat, or a dictator." It is singular, 
indeed, particularly in a republican country, that men will 
tolerate in the Church what they will not in the State, espe- 
cially when Jehovah has forbidden it in the Church, by making 
her the responsible power. 

Bishops, Pastors and other Preachers of the Gospel— Their 

Equality. 

That other names of ministers do occur in the Scriptures, is 
obvious, but it is also obvious that some of them are limited to 
particular periods and duties, and some of them are synony- 
mous with pastor. It is, in part, because this fact has been 
overlooked, that we have in some churches (never in Baptist 
churches) more officers than we have named, and they of 
different grades in the ministry. For instance, the words 
bishop and pastor are synonymous in the Scriptures, but some 
churches have assumed that they are not only different offices, 
but of different grades, and hence have their bishop over the 
churches, including their pastors ; and, in addition, their pas- 
tors over the churches. 

Another innovation upon the Scriptures, of more recent 
origin, and no more culpable, is that of one officer in the 
church superior to all, called the Pope, from the Greek, *(**», 
a term which does not occur in the Scriptures. The Episco- 
palians, the Methodists, and the Presbyterians, for their v 
superior clergy, have adopted scripture terms, all describing, 
however, one and the same office ; while the Papists have 
brought in a word not before known in church affairs. They 



232 THE BAPTIST DENOMINATION. 

all in common make offices in the church to suit themselves. 
The latter introduce a new term with the new office. 

3. In evidence of the correctness of these positions, a brief 
notice of the different terms applied to preachers of the gos- 
pel, is desirable. 

Apostle. This term was applied to the early ministers, and 
they were endowed with the power to work miracles, in evi- 
dence of their Divine commission. They were inspired, and 
in their office were infallible. This was necessary in the com- 
mencement of the kingdom of Christ. The office passed away 
with the original Apostles, inasmuch as no provisions were 
made for its continuance. Ample provisions were made for 
ministers, unlike the Apostles in these respects, as we have 
seen. The claim of popes or prelates to be the successors of 
the Apostles is unfounded, as God has authorized no succes- 
sion. JSTo claimant of this office since the original Apostles 
has been able to substantiate his claim by miracles. Claim- 
ants of this office have acknowledged the necessity of miracu- 
lous power in their profession of it ; and in their attempts to 
prove its residence in themselves. But all such attempts have 
been failures, as all intelligent persons know. In regard to 
this office, see Matt. x. 1-4 ; Mark iii. 13-19; Luke vi. 12-19; 
Acts xx. 25-29; 2 Thess. ii. 1-1 1 ; 1 Cor. xii. 28; 2 Cor. 
viii. 23, &c, &c. 

The Seventy Disciples. Their mission related to the Jews. 
They had also miraculous power, and have not since reap- 
peared. Luke x. 1-6. 

Prophets. This term was applied to the Apostles and 
others of their day. Prophetic power ceased with the original 
prophets, and of course the office was extinguished. See Acts 
xiii. 1, xv. 32, xi. 2T, xxi. 10 ; 1 Cor. xii. 28, xiv. 32 ; Eph. 
iv. 11, &c, &c. 

Teachers. This term is applicable to all who teach, inde- 
pendently of the subject ; and is so used in the New Testa- 
ment. It is thus applied to the Saviour, and his ministers 



OFFICERS OF. THE CHURCH. 233 

generally. See John iii. 2 ; Eph. iv. 11 ; 1 Tim. ii. 7, 
&c, &c. 

Elders. The word translated elders, in the New Testament, 
is rtps efiwtepovs (Presbyters), meaning ancient, and hence elder. 
It is applied in the New Testament to others than ministers ; 
and to them indiscriminately, probably because they were 
ordinarily somewhat advanced in life. It is a scriptural and 
appropriate title for mature ministers of the gospel and other 
disciples. See 1 Tim. v. 1-1 ? ; Titus i. 5 ; 1 Pet. i. 5 ; 2 
Johni. 3; John i., &c, &c. 

Ministers. This term is in very common use at the present 
day, as applicable to preachers of the gospel. The original 
word is Slaxovovs (diakovous), and means servants. It is in 
use in the New Testament in application to all members of 
the church ; and thus to preachers also. It is perhaps more 
suitable for general use as applicable to preachers of the gos- 
pel than the term elders, as it is equally applicable to young 
and old. See Luke i. 2 ; Rom. xiii. 6 ; 1 Cor. iii. 5, iv. 1 ; 2 
Cor. iii. 6, vi. 4, xi. 15, 23. 

Evangelists. The original word in this case is svayysucftas 
(euaggelistas), and means messengers of good tidings. It 
occurs in three passages in the New Testament, and is evi- 
dently distinct from pastor«s or bishops, and relates to those 
who preach to different congregations ; in modern phraseology, 
to missionaries. See Eph. iv. 11 ; Acts xxi. 8 ; 2 Tim. iv. 5. 

Bishops. The original is £7twxortov$ (episcopous), and 
means overseers. It is applied in the New Testament to 
permanent preachers or teachers of the gospel, and means the 
same as pastors. It is once only applied to the Saviour in 1 
Pet. ii. 25, in the same sense as it is applied to pastors. See 
1 Tim. iii. 1, 2 ; Acts xx. 28 ; Phil. i. 1 ; Titus i. 1. 

Pastors. The original word is noLfievas (poimenas), and means 
shepherds. Shepherds are overseers, and the term is the same 
as bishops. See Eph. iv. 11 ; 1 Pet. v. 1-4 ; John x. 1-18. 

Angels. This term is used in application to preachers of 
20* 



234 THE BAPTIST DENOMINATION. 

the gospel in Rev. 2d and 3d chapters, and is evidently used 
in the sense of pastors or bishops. 

Reverend, and doctor of divinity, are terms, I hardly need 
add, not found in the Bible, as applicable to preachers of the 
gospel, or at all, except as the former is once (Psalms cxi. 9) 
found in a description of Jehovah. 

The conclusion of the whole matter then is, that (as already 
stated) the only ministerial office in the church is that of bishop 
or pastor, who are sometimes called also elders and teachers, 
all of equal dignity and authority. Evangelists, or missiona- 
ries, in the nature of their occupation, confined to no particu- 
lar church in their labors, are not officers. If in the process 
of their work they raise up churches, and take the charge of 
one or more of them permanently, then they cease to be 
evangelists or missionaries, and become bishops or pastors. 
In either capacity, however, they may be elders and teachers. 

The silence of the scriptures as to other ministerial officers 
in the church, and as to any grades indicating superiority or 
inferiority in office, is a sufficient rebuke of all pretensions in 
that direction. Besides, the merest tyro in church history, 
can turn to the pages showing when and how the abomination 
to which we refer, was fastened upon the church. Gieseler 
says : "After the death of the Apostles, to whom the general 
direction of the churches had always been conceded, some 
.one among the presbyters of each church was suffered gradu- 
ally to take the lead in its affairs. In the same irregular way, 
the title of episcopos (bishop) was appropriated to this first 
presbyter. Hence, the different accounts of the order of the 
first bishops in the Church of Rome." 

Rev. Dr. Baird remarks on this subject : 

''In regard to the 'supremacy of the popes.- allow me to say 
a few words. If I have read the history of the church and of 
the world aright, the state of the case is this : — Taking advan- 
tage of the words of our Saviour addressed to Peter, but 
intended, as the Protestants believe, for all the Apostles, the 



OFFICERS OF THE CHURCH. 235 

Bishops of Rome, who claimed to be the successors of Peter 
in the Episcopate of that city (which was the capital of the 
Roman Empire, till Constantine the Great transferred that 
honor to Byzantium, in the fourth century), began at an early 
day to claim pre-eminence in the church, and to a certain 
extent gained it, notwithstanding the opposition of the Bishops 
(or Patriarchs) of Alexandria, Antioch, and Constantinople. 
After the transfer of the government to Constantinople, the 
pretensions of the Bishops of Rome rapidly augmented, as did 
the changes which they introduced into the doctrines, discipline, 
ceremonies, etc., of the church. Nor was it very long until, 
as Thierry justly affirms, (in his History of the Conquest of 
England by the Normans,) they began to conceive it to be 
possible for them to become virtually the l successors of the 
Ca3sars' at Rome, and govern the world by means of Chris- 
tianity. What was a conception soon became a deliberate 
purpose, and the enterprise was for ages prosecuted with 
vigor, consummate wisdom and skill, and with astounding suc- 
cess. To be sure, the ' Great Schism' in the ninth century 
sadly interfered with their schemes, so far as the eastern part 
of Christendom was concerned. Still the western portion of it 
remained almost entirely submissive to the Bishops of Rome, 
until the ' Great Reformation of the sixteenth century' caused 
another immense 'defection.' In consequence of those two 
great l disruptions,' there are more than seventy millions of 
people in the East, and eighty-five millions in the West, (in- 
cluding a portion of our own hemisphere,) who do not in any 
sense acknowledge the supremacy of the Bishops of Rome. 

"In the eighth century the Bishops of Rome became kings 
or temporal rulers, in a direct and positive sense, by the grant 
of Pepin, which was confirmed by his son, Charlemagne. 
And for a thousand years and more they have ruled the 'Patri- 
mony of St. Peter,' or 'States of the Church, ' as their petty 
kingdom is called. That little country of less than three 
millions of inhabitants, is the only part of the world over 



236 THE BAPTIST DENOMINATION. 

which their direct and material sway has extended. Over 
this kingdom they have swayed their sceptres and reigned as 
kings. But they have sought to govern the rest of the world 
by another sort of dominion — a dominion which is emphati- 
cally founded in the souls of men, and by controlling them, 
has often controlled ther social and political, as well as their 
moral, relations and conduct. It is exactly this politico-eccle- 
siastical, subtle, and almost indefinable dominion that long 
made 'Rome under the popes/ almost as much the 'Mis- 
tress of the world' as was 'Rome under the Caesars. ' The 
foundation of all the claims of the popes to temporal supre- 
macy was, after all, the 'keys/ or 'power of binding and 
loosing/ which, it is maintained, the Saviour ' gave' to Peter. 
It is from this grant that they claimed to be the ' Vicars' and 
'Vicegerents of Christ/ and consequently the disposers of 
crowns and sceptres at their will. Indeed it would seem that 
some of them, or rather all of them, for a thousand years and 
more, believed that Christ, to whom the Father had given 
'the heathen for an inheritance, and the uttermost parts of 
the earth for a possession/ had abdicated his throne in behalf 
of the 'successors of St. Peter/ and taken the position of a 
quiet spectator ! If this be blasphemous, what shall we say of 
the language of those impious doctors of Rome, who have 
maintained that the pope can even do some things which God 
himself cannot ?" 

It was natural, when they abandoned the Scriptures, and 
permitted human innovations, that the pastors of the larger 
churches, being perhaps more talented, and eloquent, and 
learned, than those of the smaller ones, should assume to be 
superior in all respects; and that in process of time, this 
assumption should become the law of the church. Here we 
have episcopacy. This matter disposed of, and the process 
forgotten, it was equally natural that the Bishop of Rome, 
the prince of cities, should aspire to be the prince of the bishops 
and the churches. Here we have papacy, a papa or pope. 



OFFICERS OF THE CHURCH. 237 

4. The Authority, Rights, and Duties of Pastors. 

This is an important topic. While practically the intelli- 
gent and pious will have little difficulty in deciding what to 
demand on the one hand, and to grant on the other, unhappily 
all concerned are not in this condition, and untenable posi- 
tions may be taken byboth parties. 

The passages relating to it are chiefly the following : 1 
Thess. v. 12, 13. " And we beseech you, brethren, to know 
them which labor among you, and are over you in the Lord, 
and admonish you ; and to esteem them very highly in love 
for their work's sake." Heb. xiii. T, It. "Remember them 
which have the rule over yoA, who have spoken unto you the 
word of God, whose faith follow, considering the end of their 
conversation. Obey them that have the rule over you, and 
submit yourselves, for they watch for souls, as they that must 
give account, that they may do it with joy and not with grief, 
for that were unprofitable for you." 1 Pet. v. 3. "Neither 
as being lords over God's heritage, but being examples to the 
flock." That something is implied in the terms "over you," 
"the rule over you," and " obey them," is obvious. The pas- 
tor's authority, on the other hand, is "in the Lord," and 
relates to "watching for souls," and is to be exercised not as 
"lords over God's heritage," and with reference to his 
"account." Nothing tyrannical, and destroying the free 
moral agency and accountability of the people, is admissible in 
the pastor. His authority is derived from God, and is to be 
exercised in his fear, and in the spirit and temper which he 
requires. It is evident that it relates to spiritual affairs : he 
" watches for souls." It follows that the people should culti- 
vate a teachable, respectful, candid spirit toward him, as the 
servant of God, charged with affairs of the most momentous 
consequence. They are to " know him" as the servant of 
God, and to " esteem him very highly in love for his work's 
sake," "submitting" themselves to the claims of God. 

There is no necessity for a pastor's authority in other than 



238 THE BAPTIST DENOMINATION. 

strictly spiritual matters, and no scriptural authorization of it, 
except in such matters. In church meetings he has but one 
vote, and is entitled only to such influence as his talents and 
abilities may command. 

The rights and duties of pastors relate to but a small 
number of subjects, and are implied in the duty of the church 
to support him, and in his authority. See articles on these 
topics. 

It is his right and duty to devote himself exclusively to his 
spiritual work ; and of necessity he must be supported in it. 
His first duty is to preach the gospel, in the fear of God, and 
not of man, in the pulpit, and from house to house. He is 
subject to removal by the church, but not to dictation and 
neglect. He should have particular regard, as he goes from 
house to house, to the sick and suffering. He is none the less 
a citizen for being a pastor, except so far as the one office is 
necessarily modified by the other. In the nature of things, he 
cannot be extensively engaged in worldly matters of a business 
or political nature ; but is nevertheless a citizen, having his 
responsibilities to such matters like others. 

The rights and duties of other preachers of the gospel, as 
evangelists or missionaries, are very similar to those of pastors, 
being different only as they have charge of no particular 
church. 

5. Deacons. 

The origin and nature of this office is seen in Acts vi. 1-6. 
It related to providing for the temporal wants of " widows." 
The number originally chosen was "seven." They were set 
apart to the office by " prayer and laying on of hands." The 
office originated when the disciples had "all things common," 
and made one family. 

This state of things passed away immediately, and with it 
some of the duties of deacons. But the office is made a per- 
manent one, as we have seen. 1 Tim. iii. 8-13. In the 
absence of instructions as to the duties of deacons in their 



OFFICERS OF THE CHURCH. 239 

permanent capacity, we are led to infer that in its nature it is 
the same as originally, relating to the poor, and to temporal 
matters, to conform in particulars to the necessities of the 
churches choosing them. They should on these principles be 
chosen, more or less of them, by the church, to hold their 
office during adaptedness to it. They should be consecrated 
by " prayer and laying on of hands." They should attend to 
such secular matters as are necessary in the church, that the 
pastor may not be burdened with temporalities. It is not an 
exclusive office, and requires but a small amount of time, and 
is not therefore entitled to the pecuniary support of the 
church. In all other matters than those committed to deacons, 
they are the same as other members. 

The term deacon, (h«xxovo$, diakonos,) means literally ser- 
vant, and in this general sense was sometimes applied to 
pastors and missionaries, as in 1 Cor. iii. 5, where Paul and 
Apollas are called deacons, translated ministers. In this 
manner also it was applied to females useful in the church, as 
in Rom. xvi. 1, where Phebe is called our sister and deacon 
of the church, rendered servant. But all this is only a general 
application of the term, in which all members are servants, 
deacons. It has besides a specific application, as we have 
seen, to a permanent office in the church. 

6. Other Servants of the Church. 

Each church needs, and generally has, besides these divinely 
appointed officers, a clerk, treasurer, and committees, one of the 
committees, partly composed of reliable members of the congre- 
gation, being a body corporate for holding and managing 
church property. In Massachusetts, the deacons are the body 
corporate. See Revised Statutes, Part I., Tit. 8, chap. 20, 
sec. 39. 



240 THE BAPTIST DENOMINATION. 



CHAPTER V. 

Church Meetings. 1. For Worship. 2. For Business. 3. Of Committees. 
4. Of Councils. 5. Of Associations. 6. Of State Conventions and Mis- 
sionary Societies. 7. Of Ministers. 8. Church Letters. 

1. Meetings for the Worship of God. 

These should occur upon the Sabbath ; and upon such other 
occasions as the churcn, in the fear of God, may deem desira- 
ble, and for the promotion of piety. They should be for 
preaching and prayer and exhortation and singing. Baptism 
and the Lord's Supper should be administered upon the Sab- 
bath. 

2. Meetings for Business. 

These are important meetings, and should be managed with 
eminent piety and wisdom. Each church will find peculiarities 
in itself, requiring its specific arrangements. With slight 
alteration, we insert here Rev. Dr. Brown's articles on "Meet- 
ings of the Church," and "Manner of Conducting Business :" 

" The regular meeting for business shall be held as the church 
may direct. 

Special meetings may be called by the Pastor or Moderator 
of the church. In case of his resignation, absence, impeach- 
ment, or refusal to act, the Clerk shall call such a meeting on 
a written request signed by not less than seven male members ; 
and the notice shall be publicly given from the pulpit on the 
Lord's day preceding. 

Nine male members shall constitute a quorum, for the tran- 
saction of business. 

The Pastor of the church, or in his absence, any brother 
whom the church may appoint, shall act as Moderator in all 
meetings for the transaction of business. 

It shall be the duty of the Moderator to keep order ; state 



CHURCH MEETINGS. 241 

and explain propositions ; and, by his vote, decide questions 
upon which there is no majority. 

He shall cause every meeting to be opened and closed by 
prayer. 

He shall call for the business of the church in the following 
order : 

Read the Minutes of the previous meeting. 

Hear the experience of candidates for membership. 

Receive letters of dismission from sister churches. 

Grant letters of dismission to those requesting them. 

Hear reports of committees, and other unfinished business. 

New business. 

He shall suffer no second motion to be entertained, until the 
one under consideration has been disposed of, except motions 
to amend, postpone, adjourn, or put the main question. 

He shall call to order any member who, while speaking, 
introduces any subject foreign to the one under discussion. 

He shall call to order any member who uses uncourteous 
language, or whose remarks are adapted to injure the reputa- 
tion or feelings of any brother. 

He may speak upon any subject under discussion, by invit- 
ing a brother to preside in his place. 

Every member who wishes to speak shall rise, and respect- 
fully address the Moderator. 

Every proposition presented for the action of the church, 
must be introduced by the motion of one member — in writing, 
if requested — and seconded by another. 

No member shall speak more than twice upon the same sub- 
ject, without the expressed consent of the church. 

Upon any point of order, a member may appeal from the 
Moderator to the church, whose decision shall be final. 

All questions shall be decided by the vote of a majority, 
except the cases mentioned in other sections of these rules." 

3. Meetings of Committees. 

The church may appoint such committees as she deems 
21 



242 THE BAPTIST DENOMINATION. 

desirable. Much time and difficulty may be saved, by referring 
questions to judicious committees, either for decision, or for 
preparation for the meeting of the church. Committees have 
no authority, except what is delegated to them by the church. 
Members of the church are under obligations to act upon 
committees with sobriety, candor and wisdom. Committees 
should hold such meetings as may be necessary for the intelli- 
gent and faithful discharge of the trust committed to them. 
Care should be observed on the part of the church, not to 
compromise her own authority or dignity, by referring to 
committees questions which she herself should settle. 

4. Meetings of Councils, 

When churches are unable to agree upon questions of im- 
portance, they may request sister churches to send members to 
sit in council, and aid them in coming to a decision. Councils, 
like committees, have no authority except that which is dele- 
gated to them by the parties calling them. Members of a 
council are but referees, and they may meet for advice upon a 
given question, or for the decision of it, as they may be 
requested. Ordinarily, councils are comparatively useless, 
unless in the outset the parties agree to abide by their decision. 
When they thus decide questions, it implies no control over the 
churches, as they have only such authority as is delegated to 
them by the church. In this manner their action is hers. 
Councils are ordinarily called in Baptist churches to aid in 
ordaining or installing ministers, and in settling difficulties 
about which the church cannot agree. They should hold such 
meetings as may be necessary to a judicious performance of 
the duties committed to them. The meeting is called by 
letter from the church needing aid, and when thus convened, 
should be governed by the ordinary usage of other assemblages 
for business. 

Baptist churches have always objected to councils of minis- 
ters or laymen having any control over the churches, except 



CHURCH MEETINGS. 243 

such as is delegated to them at the time, on the ground that 
the church is the highest authority and ultimate appeal. 
Dr. Brown remarks on Convening a Council : 
" In cases of difficulty, for the decision of which the church 
desire the advice and wisdom of disinterested brethren, letters 
may be sent to the neighboring churches, requesting them to 
appoint delegates to meet a delegation from the church on a 
specified day ; to which council, when organized, the case 
shall be referred, and their advice shall be laid before the 
church for further action." 

5. Meetings of Associations occur annually, and are made 
up of delegates from churches, consisting of the pastor 
and two or more laymen chosen for the purpose. Pastors, 
however, are not essential to associations, but are always sent 
as a part of the delegation, if the church has one at the time. 
The object of this meeting is to promote fraternity and piety 
among the churches. For this purpose, each church is repre- 
sented by a letter, as well as by delegates, and the time of the 
meeting is devoted to the reading of the letters, preaching, 
devotional exercises, and action adapted to promote the mis- 
sionary spirit and efficiency of the churches. Associations, 
like committees and councils, have no authority over the 
churches. 

Dr. Brown remarks on Representation in Association : 
" Once in each year delegates shall be appointed to repre- 
sent the church in the Association, whose duty it shall be to 
furnish to the Association a statement of the condition of the 
church, including its changes ; to faithfully represent the 
desires of the church ; and to co-operate with the messengers 
of other churches in promoting the interests of the kingdom of 
Christ." 

6. Meetings of State Conventions, Missionary, Bible, Pub- 
lication Societies, &c, are of a similar character, originating in 
the church, and deriving all their consequence from her. Any 



244 THE BAPTIST DENOMINATION. 

society or convention for church purposes, not dependent upon 
the church, is a departure from the divine plan for pro- 
moting Christianity upon earth. 

Dr. Brown remarks on Benevolent Action in the Church : 

" The church holds it to be an imperative duty to labor for 
the propagation of pure Christianity throughout the world, 
and will maintain some system by which all the leading objects 
of benevolence may receive their share of support, and all the 
members contribute, as the Lord prospers them. 

All collections granted to churches, societies, or individuals, 
shall be counted by the deacons before paying over the same ; 
and the amount so collected shall be reported at the next 
church meeting. n 

*T. Ministers' Meetings. 

These occur with greater or less frequency, for the mutual 
improvement of ministers, and do not relate at all to the 
churches, acknowledging no control from them, and claiming 
none over them. 

Societies for religious purposes, or any methods of promot- 
ing religion, not definitely recognized in the Xew Testament, 
are justifiable, when they harmonize with that which is revealed. 
Jehovah has given us the principles, and more or less of the 
detail of their execution. Of necessity, much of the detail is 
left to the church. It belongs to her to provide such detail, 
and to see that nothing is adopted which is unharmonious 
with the divine plan. 

8. Forms of Church Letters. 

TVe introduce here, as illustrative of Baptist usage, and as 
suitable specimens of letters for the use of churches, Dr. 
Brown's : 

I. LETTER OF DISMISSION. 

Philadelphia, , 18 — . 

To the Baptist Church in : 

This certifies that is a member, in good standing, of the First 

Baptist Church, and in compliance with own request, is affectionately 

recommended and dismissed to your feUowship. 



CHURCH MEETINGS. 245 

If notified within six months of union with you, we shall consider 

as dismissed from us ; otherwise this letter shall be null and void. 

In behalf of the Church, 

, Clerk. 

II. LETTER OP NOTIFICATION. 

To the First Baptist Church, Philadelphia. 

This certifies that , recommended and dismissed by you, by a 

letter dated , was on the received as a member of the 

Baptist Church in . 

Attest : , Clerk. 

III. LETTER OF OCCASIONAL COMMUNION. 

This may certify that the bearer, , is a member of the 

Baptist Church in — , in good and regular standing ; and as such is 

affectionately commended to the sympathy, watchcare, and communion of 
any sister church where Providence may lead . 

This letter continues valid only one year. 

, Pastor. 

IV. A LICENSE TO PREACH. m m 

This may certify that the bearer, , is a member of the - 

Baptist Church in , without reproach ; and that he has the full and 

cordial approbation of his brethren, by a vote passed , to exercise his 

gifts in preaching the Gospel of Christ. 

Attest : , Pastor. 

, Clerk. 

V. LETTER OP DISMISSION TO FORM A NEW CHURCH. 

The Baptist Church, in regular church meeting, , 18 — . 

On request of the following brethren and sisters, now in regular standing 
with us, viz., (Here follow the names,) to be dismissed from us for the pur- 
pose of uniting in the formation of a new church at , it was voted, that 

we cordially grant them letters of dismission for that purpose, and when 
regularly constituted as a church, shall cease to regard them as under our 
watchcare. 

1 Clerk. 

VI. LETTERS FOR CALLING A COUNCIL. 

1. To Recognize a New Church. 

P , ,18— 

To the Baptist Church of Christ in . 

In behalf of a number of brethren and sisters belonging to different Bap- 
tist churches, who desiro to be recognized as an independent and distinct 
church in this place, wo invito you to send your pastor and two other dele- 
gates to sit in council with us, on tho , in tho houso of , to assist 

us by your prayers and counsels ; and if it shall bo judged agreeable to 
tho will of God, to recognize us as a regular Baptist Church in fellowship 
with you. 

21* 



246 THE BAPTIST DENOMINATION. 

The number of brethren who unite in this request is ,• and of sisters 

• all of us with the knowledge and approval of the churches to which 
we belong, who have granted us letters of dismission for this purpose. The 

churches invited, are the following, viz., . 

-, ") Committee 



1 J J 



I Arrangements. 

2. For the Ordination of a Minister. 3. For the Dismission of a Minister 
4. For the Trial of a Minister. The forms only vary with the subject and 
the occasion. 

VII. MINUTES OF A COUNCIL. 

, ■, 18-. 

An Ecclesiastical Council was convened at , on , by letters 

missive from the church in . 

The Council was organized by the choice of , as Moderator, and 

, as Clerk. Prayer was offered by . The vote of the 

church inviting the Council was then read as follows : (Copy the vote.) 

The credentials of delegates were called for, from which it appeared that 
the following brethren were entitled to vote in the Council, viz. : 

Churches. Pastors and Delegates. 

The Council then heard a statement of the business, &c. 

, Clerk. , Moderator. 



CHAPTER VI. 

Church Discipline. 1. Its Origin. 2. Its Nature and Design. 3. Offences 
requiring it. 4. Discipline of Ministers. 5. Treatment of Excluded 
Members. 6. Their Reception by other Churches. 

1. The Origin of Church Discipline. 

It has its origin in first principles. All combinations must 
be subject to discipline, for the good of the whole, or disorders 
will arise, injurious to all. It is necessary in families, in 
schools, and, indeed, wherever persons are associated, as well 
as in the church. 

The New Testament makes ample provisions for discipline 



CHURCH DISCIPLINE. 24? 

in the church. Early in her history, the Saviour gives us the 
principle here involved. Matt, xviii. 15-18. Here members 
disagreeing are to seek reconciliation — first, privately ; then by 
the aid of one or two brethren ; if these fail, the next resort 
is to the church, whose decision is ultimate. She may call to 
her aid, in cases of difficulty, the advice of a council of breth- 
ren, but the responsibility of decision is hers. Evidence of 
the divine origin of church discipline is seen all through the 
New Testament. 

2. The Nature and Design of Church Discipline. 

It is reformatory in its nature and design, first to individuals, 
and second to the church. Erring members are to be " gained" 
over to the truth ; and when this becomes impossible, for the 
purity of the church, they are to be expelled, to be to the 
church "as heathen and publicans." Matt, xviii. 15-17. This 
passage, as all others on the subject, provides for great tender- 
ness on the one hand, and for decision on the other. Whilst 
every thing vindictive, and selfish, and personal, is prohibited, 
so is undue forbearance, " suffering wrong" in members. 

The church is a band of brethren, who are to "love one 
another," under all circumstances. It is at the same time a 
band of Christians, persons who are like Christ ; and none are 
to be tolerated within hei pale who are not, or who cannot be 
induced, by a suitable discipline, to become fellow-laborers for 
the truth. The church is an organization for the furtherance 
of the cause of Christ, and, as such, is charged with the most 
holy and momentous work ; and its discipline should be at 
once illustrative and promotive of its great enterprise. Its 
members, by its discipline, are to become better in all respects, 
and more efficient laborers for God. Discipline not having 
these effects is wrong. See, on this topic, Cor. xii. 24, 26. 1 
Pet. iii. 8. Matt. v. 14. Col. ii. 5. Horn. i. 8. Rom. xii. 
4-8. Gal. vi. 1. James v. 19, 20. Rev. ii. 14. 1 Cor. v. 
6, 1. 1 Tim. v. 20. 1 Thess. iv. 14. 



248 THE BAPTIST DENOMINATION. 

3. Offences Requiring Church Action, and Method of 
Procedure. 

Dr. Brown's article on " Mode of Proceeding Against Dis- 
orderly Members," traverses the ground of these topics, and 
is scriptural and judicious. 

" When offence is given to one member of the church, by the 
language or conduct of another, if the offence relate only to 
himself, and is known to none other, the offended shall, without 
consulting or informing any person, seek opportunity to con- 
verse privately with the offender, with an honest view to 
reconcile the difficulty, if possible. If satisfaction be given, he 
shall complain of the offender to none. 

If satisfaction be not given, it shall be the duty of the 
offended to select one or two, or at most three others, phoosing 
such as he may deem best adapted to effect a reconciliation, 
with whom he shall again privately converse with the offend- 
ing brother ; if satisfaction be given, he shall make no further 
complaint. 

If these efforts fail to secure a reconciliation, it shall be the 
duty of the offended to lay the matter before the church, for 
further action. 

If any member of the church shall be publicly guilty of any 
crime or gross impropriety, it shall be the duty of the member 
knowing the transgression, to see or write to the offender, and 
inform him of his intention to lay the matter before the church, 
that he may appear in his own defence. 

When common rumor charges a crime or gross impropriety 
against a member, it shall be the duty of the member hearing 
it to visit or write to the accused, and inform him of the 
reports ; and if he has reason to believe that they are true, to 
take the most judicious steps to ascertain their correctness, 
and lay the charge and its evidence before the church. 

When peculiar circumstances render it impracticable to visit 
or write to a member, who is known, or currently reported to 
have been guilty of crime or gross impropriety, it shall be the 



CHURCH DISCIPLINE. 249 

duty of the member knowing or hearing of such conduct, to 
take the most judicious measures to ascertain the truth, and 
lay the matter before the church. 

If a member, having erred, shall voluntarily confess it to the 
church, and manifest repentance, no farther proceedings, in 
ordinary cases, shall be entertained against him. 

If a charge be preferred against an absent member, he shall, 
if practicable, be cited to appear at the next meeting of the 
church; and no member, if absent, shall be censured or 
excluded, at the same meeting during which a charge is pre- 
ferred against him. 

Every member against whom a charge of misconduct is 
preferred, shall have the privilege of speaking in his own 
defence. 

Written testimony of any individual who is not a member 
of the church, may be admitted in cases of discipline ; but not 
oral testimony, except the individual testifying be connected 
with some church of the same faith and order. 

If a member fail to give satisfaction to the church, in relation 
to charges preferred against him, or perversely refuse to 
appear before the church when cited, he shall be excluded." 

4. Discipline of Ministers. 

Ministers are members of the church, and, of necessity, in 
general, subject to the same laws as other members. The only 
scriptural exception to this rule is that made in 1 Tim. v. 19. 
" Against an elder receive not an accusation, but before two 
or three witnesses." That by "an elder" here is meant a 
minister, and not merely an aged person, is evident from the 
context. They are those " who labor in word and doctrine," 
and who are " worthy of their reward." Ministers, more than 
ordinary members, are exposed to injury from evil-minded 
persons. It is their office to " reprove and rebuke," which is 
by no means acceptable to the wicked ; and they often become 
their "enemy, because they tell them the truth." In the nature 
of their office, they occupy a prominent place — a place of ex- 



THE BAPTIST DENOMINATION. 

posure to the shafts of envy and enmity, which demands caution 
in proportion, in receiving accusations against them. One 
witness is not enough, though it may be in the case of those 
whose position is more private, and consequently less exposed. 
u Two or three witnesses" are positively necessary in the case 
of ministers. In all other respects, on the principle of equality 
which has ever characterized the Church of Christ, and in the 
silence of the Scriptures as to different rules for the discipline 
of ministers, they are subject to the same rules. 

In point is the case of the Apostle Peter, as described in 
Acts xi. M And when Peter was come up to Jerusalem, they 
that were of the circumcision contended with him/' Peter 
claims no special privilege on the ground of his ministerial 
character, but makes his defence, as in duty bound. It is satis- 
factory, and is accepted. There is no instance in the history 
of the primitive church of a minister claiming special privileges 
in discipline. The Church at Ephesus (Key. ii. 2) is praised 
by the Apostle John, for having " tried them which say they 
are apostles, and are not." 

The common argument for " a council" in the discipline of 
ministers, that " as the agency of the Presbytery was called in 
to invest him with the ministerial office, it is equally necessary 
in order to divest him of it," is untenable, simply because it is 
unscriptural, the Scriptures making but one law of discipline 
for all members of the church, with the single exception we 
have noticed. But it may also be added, that the Presbytery 
is not necessary to his becoming a minister. The church is 
competent to make her own ministers, as far as man can 
make them, and this she always does in the Baptist Church. 
She authorizes him to preach by her own license, which is 
granted or withheld as she deems best. The essential act in 
ordination is her election of him for the purpose, and he may 
become a minister or a pastor, without the agency of the Pres- 
bytery. 



CHURCH DISCIPLINE. 251 

5. Treatment of Excluded Members of the Church. 

As they may be excluded for a variety of offences, of greater 
or less criminality, so it is obvious they should be treated 
differently afterwards. For this the Scriptures provide. " But 
now I have written unto you not to keep company, if any man 
that is called a brother, be a fornicator, or covetous, or an 
idolator, or a railer, or a drunkard, or an extortioner : with 
such an one no not to eat." 1 Cor. v. 11. This is quite 
a different rule from the following: "And if any man obey 
not our word in this epistle, note that man, and have no com- 
pany with him, that he may be ashamed. Yet count him not 
an enemy, but admonish him as a brother." 2 Thess. iii. 14, 
15. The distinction in character is between those grossly 
immoral, and those to some extent disobedient to the "word," 
and the distinction in treatment is non-intercourse with the 
former as brethren, and attention to the latter as such, " ad- 
monishing them." In the former case, however, it is obvious 
that the prohibition " not to eat" with nim does not extend to 
the act as man with man. but as brother with brother. Well 
does the Apostle remark, (1 Cor. v. 10,) if we were to have 
literally no intercourse with the grossly immoral, " then must 
we needs go out of the world." The prohibition relates to 
them as professed Christians. Those excluded for gross 
immoralities are not to be admitted to society under circum- 
stances implying those present to be Christians. It does not, 
however, follow that even such are to be forgotten. We may 
seek the reform of "heathen and publicans," aye, are under 
obligations to ; and so we may and should that of all excluded 
persons. At the same time, there is more hope of those 
excluded for disobedience to the " word ;" and they are more 
suitable companions for Christians, and should be treated with 
less severity. 

At the same time, great charity is required toward all per- 
sons who repent of their trespasses. " If thy brother trespass 



252 THE BAPTIST DENOMINATION. 

against thee, rebuke him; and if he repent, forgive him." 
Luke xvii. 3. " Then Peter came to him, and said, Lord, how 
oft shall my brother sin against me, and I forgive him ? till 
seven times ? Jesus saith unto him, I say not unto thee until 
seven times, but until seventy times seven." Matt, xviii. 21, 
22. It is obvious that by " seventy times seven" is meant an 
indefinite number of times. It is equally obvious that this rule 
does not apply to those who merely profess to repent ; for it 
were trifling with serious things, and casting contempt upon 
all discipline, to exclude and restore persons with such fre- 
quency, and on so slight evidence of repentance. But where 
there is evidence of genuine repentance, including reform, 
restoration is necessary in all cases. 

6. The Reception of Excluded Members by other Churches. 

It sometimes occurs that excluded members, failing to obtain 
restoration to their own church, apply for admission to some 
other one of the same faith and order. In the absence of a 
special scriptural rule in such case, we must be governed by 
general rules, and these are ample for such a purpose. The 
Church is one, and yet composed of numerous independent, 
but harmonious parts. For the sake of harmony, and as 
essential to it, great courtesy must be used by different churches 
toward each other. It is obvious that the church excluding a 
member is the one upon whom rests the first responsibility of 
his restoration. It should be taken for granted, in the absence 
of evidence, that his exclusion is just, and to his own church 
he should be referred for a settlement of his difficulty. At the 
same time, churches may err, and individuals have rights, and 
any church may, on conviction that a sister church has erred, 
either intentionally or ignorantly, receive those they deem 
entitled to such privilege. It i& obvious that such questions 
need the control of great wisdom and justice and courtesy. 
Churches receiving the excluded members of sister churches, 
without ample evidence of duty in the case, are guilty of intra- 



CHURCH DISCIPLINE. 253 

ducing disorder into the body ; at the same time they are 
under obligation to God and his wronged disciples, to rebuke 
any erring church, and undo, as far as it may, its error, by 
receiving those wrongly excluded, who fail to obtain redress 
in the right quarter. 



22 



PART IV. 

BAPTIST MARTYRS AND PERESCUTIONS, FOR THE FOREGOING 
PRINCIPLES. 



CHAPTER I. 

1. The Uses of Persecutions. 2. Evidence of Discipleship. 3. They prove 
how idle is the wrath of man against God. 4. The Martyrs as an 
Example. 

1. Some minds recoil from the heart-rending and sickening 
details of suffering for conscience sake, which abound in the 
history of the church, and condemn their recital. But they 
are matters of fact, and of Scripture recognition, and have 
most important uses. They should be studied until the mind 
is imbued with their lessons. 

2. Sufferings for Christ are evidence of discipleship. " Then 
shall they deliver you up to be afflicted, and shall kill you, and 
ye shall be hated of all nations, for my name's sake." Matt. 
xxiv. 9. "'Blessed are ye when men shall revile you, and 
persecute you, and shall say all manner of evil of you falsely, 
for my name's sake. Rejoice and be exceeding glad, for great 
is your reward in heaven ; for so persecuted they the pro- 
phets which were before you." Matt. v. 11, 12. Aware that 
his disciples would be subject to intense persecutions, the 
Saviour provided, as far as possible, for them, not only ad- 
monishing them of the fact, but that their endurance was 
essential to discipleship, and that he would be with them, and 
bless them, and give them strength equal to their day. It is 
well known to all readers of the Bible how amply passages of 

(254) 



USES OF PERSECUTION. 255 

this nature abound. It is equally obvious to all readers of 
church history, how fully the truths of the Bible have been 
verified in this respect. Just as it predicts, persecutions have 
abounded ; the false have fallen away, unable to stand before 
their fires ; and myriads of the genuine disciples of the Saviour 
have unflinchingly endured all manner of indignities, and 
sufferings, in comparison with which their ultimate death was 
as nothing. The evidence of the inspiration of the Scriptures 
would have been defective, without the historical confirmation 
of them furnished in persecutions. 

It does not follow that he is a disciple of Christ who suffers ; 
but that he is, who suffers innocently "for righteousness' sake." 
No doubt many have claimed merit from their sufferings, not 
understanding this important distinction ; but this detracts 
not from their elevated position, by the Master's side, who 
have borne indignities and ultimate death, in unshrinking, un- 
dying love for the truth, as it is in Jesus. Noble, glorious 
martyrs ! though dead, they yet speak. 

Troublous times may come again to the Church of Christ. 
Well, let them come. They will be nothing new or strange. 
Though there would undoubtedly be a great falling away, 
among professing Christians, there would still be, as of old, 
those true to Christ in all circumstances. Indeed, such times 
are now in different parts of the world, and probably will be, 
as they ever have been, until the millennium. They are now 
the feeble efforts of the dying demon of persecution. As ever, 
they develop now the true martyr spirit. Fear not, disciple 
of Christ ; mistrust not the principle of religion, which has 
been implanted within thee ; it is as undying as the throne of 
Omnipotence. It is said of martyrs of a former day : " By 
this love (the love of Christ) they overcame all things, and 
performed glorious deeds, beyond human power. Feeble women 
showed more than manly strength. Maidens and young men, 
in the bloom of youth, were able, by God's help, to despise the 
alluring world, with all its fair and mighty promises. These 



256 THE BAPTIST DENOMINATION. 

young and tender plants overcame, by faith and patience, the 
mighty of this world." So it shall be again, if it please God 
to suffer it. Human nature is the same in all ages ; and 
Christianity is the same in fact, and in its operations upon the 
heart, and " Jesus Christ is the same, yesterday, to-day, and 
forever." 

3. Persecution for conscience sake is Anti- Christian. 
Another use of persecutions and martyrdoms is to dis- 
tinguish the enemies of Christ " And in nothing terrified by 
your adversaries, which is to them an evident token of per- 
dition, but to you of salvation and that of God." Phil. i. 28. 

It is worthy of remark, that no fact has done more to fasten 
upon the Papal Church the odium of the description in Rev. 
xvii. 3-7, than her persecuting spirit, which, all history shows, 
is identical with her. Rev. Dr. Dowling remarks, in his history 
of Romanism : "Among the scriptural marks of the predicted 
Romish Apostasy, the Babylonish harlot of the Apocalypse, is 
the following — ' And I saw the woman drunken with the blood 
of the martyrs of Jesus. ? " The whole history of Popery is a 
commentary upon the truthfulness of this description. That 
history is written in lines of blood. Compared with the 
butcheries of holy men and women by the papal anti- Christ, 
the persecutions of the Pagan emperors of the first three 
centuries sink into comparative insignificance. For not a tithe 
of the blood of the martyrs was shed by Paganism, that has 
been poured forth by Popery ; and the persecutors of Pagan 
Rome never dreamed of the thousand ingenious contrivances 
of torture, which the malignity of Popish inquisitors suc- 
ceeded in inventing, when, in the language of Pollok, they 

* * $ & n g a t an( i planned 
Deliberately, and with most musing pains, 
How to extremest thrill of agony 
The flesh, and blood, and souls, of holy men, 
Her victim, might be wrought." 



USES or PERSECUTION 257 

From the birth of popery, in 606, to the present time, it 
is estimated by careful and credible historians, that " more than 
fifty millions of the human family have been slaughtered for 
the crime of heresy, by popish persecutors, an average of more 
than forty thousand religious murders for every year in the 
existence of popery. " 

It is said these things should be forgotten, as barbarities of 
a bygone day. Forgotten, indeed ! Impossible ! It were less 
impossible if Romanism had repented of these enormities; 
and if it were not amply evident that persecution is an integral 
part of her ; indeed, her pet method of promoting her cause 
of sin and crime ; but still impossible, because her persecu- 
tions are not only matter of prophecy, but of scriptural evi- 
dence of her anti- Christian character. When these things 
can be blotted from the Bible, where they stand written by the 
pen of the Almighty, an ever -living, burning sentence against 
her, then they may be forgotten, not before. 

That Protestants have been guilty of persecuting men for 
conscience sake is greatly to be deplored, but cannot be denied. 
These differences, however, are obvious between such, and 
those of Pagans and Papists. There are Protestant sects 
which have never resorted to persecutions and martyrdoms. 
There is not an instance on record against the Baptist Church. 
She has ever protested against every thing of the kind, by 
precept and example. And in numerous cases of Protestant 
persecutions, they have been the result of mistaken views, pre- 
vailing for a short time, rather than of fixed laws. Better 
views have speedily taken their place, and bitterly have differ- 
ent ones been lamented. Where Protestants have persecuted 
under other circumstances than these, they must be placed in 
the same category with Pagans and Papists, as the enemies of 
Christ and his people. 

4. Persecutions and martyrdoms prove how idle is the wrath 
of man against Christ and his people. Well has Luther 
sung : 

22* 



258 THE BAPTIST DENOMINATION. 

" Flung to the heedless winds, 

On the waters cast, 
Their ashes shall be watched, 

And gathered at the last : 
And from that scattered dust, 

Around us and abroad, 
Shall spring a plenteous seed 

Of witnesses for God. 

Jesus hath now received 

Their latest, dying breath ; 
Yet vain is Satan's boast 

Of victory in their death. 
Still, still, though dead, they speak, 

And triumph-tongue d proclaim 
To many a waking land 

The one availing name." 

So it has ever been, and so it shall continue. Let the 
people of God take courage and never "fear what man shall 
do unto them." 

" The blood of the martyrs is the seed of the church." 
And let their enemies profit by past experience, as they 
read the second Psalm : 

"Why do the heathen rage, 
And the people imagine a vain thing ? 
The kings of the earth set themselves, 
And the rulers take council together 
Against the Lord, and against his anointed, saying, 
Let us break their bands asunder, 
And cast away their cords from us. 
He that sitteth in the heavens shall laugh : 
The Lord shall have them in derision. 
Then shall he speak unto them in his wrath 
And vex them in his sore displeasure. 
■ Yet have I set my king 
Upon my holy hill of Zion.' 
I will declare the decree : 
The Lord hath said unto me 
* Thou art my Son ; 
This day have I begotten thee. 
Ask of me and I shall give thee the heathen for thine inheritance, 



USES OF PERSECUTION. 259 

And the uttermost parts of the earth for thy possession. 

Thou shalt break them with a rod of iron ; 

Thou shalt dash them in pieces like a potter's vessel/ 

Be wise now, therefore, ye kings ; 

Be instructed, ye judges of the earth. 

Serve the Lord with fear, 

And rejoice with trembling. 

Kiss the Son, lest he be angry, 

And ye perish from the way, 

When his wrath is kindled but a little. 

Blessed are all they that put their trust in him." 

5. The martyrs are an example to their fellow-disciples. 
We commend to our readers, in this connection, the 10th, 
11th, and 12th chapters of Hebrews. In these chapters, the 
Apostle Paul, who knew so well what persecution was, (from 
his own experience as a persecutor "unto death," before his 
conversion, and as persecuted afterwards,) beautifully illus- 
trates this use of martyrdoms. 

"Let us hold fast the profession of our faith without waver- 
ing ; (for he is faithful that promised ;) and let us consider one 
another, to provoke unto love and good works." (x. 23, 24.) 
" Now faith is the substance of things hoped for, the evidence 
of things not seen ; for by it the elders obtained a good report." 
(xi. 1, 2.) He then, in a most eloquent manner, shows the 
triumphs of faith in all ages, and among them, those of mar- 
tyrs : " And what shall I more say ? for the time would fail 
me to tell of Gideon and of Barak, and of Samson, and of 
Jephthah ; of David also, and Samuel, and of the prophets, 
who through faith subdued kingdoms, wrought righteousness, 
obtained promises, stopped the mouths of lions, quenched the 
violence of fire, escaped the edge of the sword, out of weak- 
ness were made strong, waxed valiant in fight, turned to flight 
the armies of the aliens. Women received their dead raised 
to life again ; and others were tortured, not accepting delive- 
rance, that they might obtain a better resurrection ; and others 
had trials of cruel mockings and scourgings, yea, moreover, 
in bonds and imprisonments; they were stoned, they were 



260 THE BAPTIST DENOMINATION. 

sawn asunder, were tempted, were slain with the sword ; they 
wandered about in sheep skins and goat skins ; being destitute, 
afflicted, tormented ; (of whom the world was not worthy :) 
they wandered in deserts, and in mountains, and in dens and 
caves of the earth. And these all, having obtained a good 
report through faith, received not the promise : God having 
provided some better things for us, that they without us should 
not be made perfect. Wherefore, seeing we also are com- 
passed about with so great a cloud of witnesses, let us lay 
aside every weight, and the sin which doth so easily beset us, 
and let us run with patience the race which is set before us." 
(xi. 32-40, i. 1.) 

"Encompassed about by such a cloud of witnesses," we 
ought indeed to "lay aside every weight," even (?) "the 
sin that doth so easily beset us," (timidity?) "and run with 
patience the race set before us." O, how should we blush for 
our timidity, in the presence of the trifling sacrifices required 
of us I Well may we sing, as often we do, (God grant that we 
may be innocent in so singing !) — ■ 

" Am I a soldier of the cross — 

A follower of the Lamb ? 
And shall I fear to own his cause, 

Or blush to speak his name? 
Must I be carried to the skies, 

On flowery beds of ease, 
While others fought to win the prize, 

And sailed through bloody seas V 

Our brethren, for the blessed privileges we enjoy, literally 
sailed to heaven through seas of blood ; and yet we, with this 
hymn upon our lips, halt and desert, for comparatively the 
most trifling obstacles. O, shame, shame on us, in this day, 
that we are not more faithful to Christ I One thousandth part 
of the sacrifice they made would fill to overflowing the trea- 
sury of the Lord, and elevate the disciples of Christ beyond 
any thing now exhibited of disposition and ability to toil and 
suffer for the truth. 



PERSECUTIONS. 261 

This is not the martyr, but the victorious age of the Church. 
We could not, if we would, make such sacrifices as have our 
brethren of a different day. But as much as they, are we 
under obligations to possess the martyr spirit, which would, 
did the circumstances require it, cause us to rejoice in the 
extremest persecutions, and whose office, in different times, it 
is, to make us equally faithful to such sacrifices as may fall to 
our lot. Disciple of Christ, thou mayest deny thyself, if thou 
wilt, in illustrating the graces of Christianity, as thou dost 
live for God and his cause. By a well-ordered life and godly 
conversation — by industry, and benevolence to the charities 
of the church, and of philanthropy, you may be soldiers of the 
cross, and hardly otherwise can you. What else can you do ? 
0, then, call not these hardships, nor dream of desertion on 
their account. 



CHAPTER II. 

1. The Abundance of the Sufferings of Baptists. 2. New Testament Martyrs. 

1. We claim not for Baptists a monopoly of these glories, 
through grace, of the Church of Christ. Far, far from it. 
Instances are numerous of most noble sufferings, for the truth, 
in other denominations. We delight to honor the spirit of 
Christ, wherever it is found ; but neither our limits, nor our 
plan in this work, permit us to linger about the edifying lessons 
abounding in most Christian denominations. 

That Baptists, however, have had by far the largest share 
of suffering from the persecutions and martyrdoms of the 
church, is obvious. They have suffered from Jews, Pagans, 
Papists, Greeks, and Protestants, and have retaliated upon 
neither. . Rev. J. Newton Brown, D. D., in his preliminary 



262 THE BAPTIST DENOMINATION. 

historical essay to the Baptist martyrs, says, speaking of the 
martyrdom of Stephen, and of John the Baptist, and " of 
James : " Thus began, with names never to be forgotten, the 
long, bright roll of New Testament martyrs. And thus, from 
year to year, and from age to age, that illustrious roll received 
accessions from the violence of Jewish or heathen persecutions, 
for three centuries. But, with only one known exception, all 
this time, these Christian martyrs were Baptists." 

Cardinal Hosius, President of the Council of Trent, (A. D. 
1545,) a distinguished dignitary of the Church of Rome, says : 
" If you behold their cheerfulness in suffering persecution, the 
Anabaptists run before all the heretics. If you have regard 
to the number, it is likely that in multitude they would swarm 
above all others, if they were not grievously plagued, and cut 
off with the knife of persecution. If you have an eye to the 
outward appearance of godliness, both the Lutherans and the 
Zuinglians must needs grant that they far pass them. If you 
will be moved by the boasting of the word of God, these be no 
less bold than Calvin to preach, and their doctrine must stand 
aloft above all the glory of the world, and stand invincible 
above all power, because it is not their word, but the word of 
the living God." The testimony of these two writers covers 
the ground from the first Christian martyrdom to the reforma- 
tion of the sixteenth century. 

Any amount of facts, illustrating the truth of this testimony, 
may be found in the New Testament, in the various Church 
Histories, and Baptist Histories ; in Fox's Book of Martyrs, 
in Dutch Martyrology, in Dowling's History of Romanism, and 
in Baptist Martyrs. It is true, that in some of these works 
the denominational character of the martyrs is sedulously con- 
cealed ; still it often appears, and there is no mistaking their 
baptistical tendencies. In the New Testament, and the Bap- 
tist works, no attempt being made to conceal the real character 
of the sufferers, it cannot be mistaken ; and it is remarkable, 
for how much of these sufferings the world is indebted directly 



PERSECUTIONS. 263 

to sprinkling, and infant sprinkling particularly. When it is 
remembered for how long a period of the world Christians 
were to so great an extent Baptists, namely, fifteen hundred 
years, (See chapters in this work on the origin and history of 
the church,) it will be perceived that, of necessity, the martyrs 
of the same period were Baptists to a similar extent. 

Our limits admit of only a few instances of persecutions and 
martyrdom, selected from materials ample for volumes of a 
similar character. In tracing them, we follow the path, every 
where marked with blood, which we have sketched in Part 
First of this work. 

2. Persecutions and Martyrdoms of New Testament times. 

These are so well known, that we feel compelled, though 
they are so important, to confine ourselves to the briefest pos- 
sible recital of them. 

" The time and age of the New Testament" (see Preface to 
Dutch Martyrology) "afford abundant matter of confirmation. 
John, the forerunner of Jesus, had to bare his neck, in prison, 
to the sword. Our Captain, the leader of our faith, Jesus 
Christ, had to enter into his glory through many scoffs, much 
suffering and reproach, and, at last, by the shameful death of 
the cross. His apostles and disciples, as the history of those 
times bears witness, followed their Master. Peter and Paul 
were slain by the Emperor Nero. James, the brother of John, 
was put to death by Herod, with the sword. Matthew was 
nailed to the ground in India. Bartholomew was flayed 
alive. Andrew was crucified. Thomas was pierced with 
spears. Philip was nailed to a cross, and then stoned to 
death. Simon Zelotes was scourged and crucified. James, 
the son of Alpheus, was thrown down from the temple at Jeru- 
salem, and afterwards beaten with staves. Judas Thaddeus 
was murdered in Persia by the ungodly heathen priests. 
Matthias also obtained the crown of martyrdom. The evan- 
gelical Mark was dragged about at Alexandria, by a cord 
round his neck, until he died. John, the Apostle, being 



264 THE BAPTIST DENOMINATION. 

'banished to the Isle of Patmos, adorned the gospel by suffer- 
ing. Pollycarp, the disciple of John, was burned alive at 
Smyrna. Ignatius, Bishop of Antioch, was torn in pieces by 
wild beasts. Even the Roman bishops (pastors) were in the 
first 300 years nearly all martyred, and, in common with 
Christians in general, were subjected to the persecutions of 
heathen emperors. Under the Emperor Diocletian, there was 
such a terrible persecution that it seemed as if the Christian 
name would be entirely rooted out. Thus the first churches, 
until the time of Constantine, were so accustomed to persecu- 
tion, that with premeditated counsel they prepared themselves 
entirely to suffer." 



CHAPTER III 

1. Persecutions of the Montanist Baptists terrible in the extreme. 2. Of the 
Novatian Baptists by the Emperors. 

1. The Montanist Baptists. 

Neander seems in some doubt as to whether Montanus and 
his numerous adherents flourished " during the catastrophies 
of nature which led to the tumultuary attacks of the populace 
on the Christians ; or during the bloody persecutions of the 
Emperor Marcus Aurelius." Whichever it was, they undoubt- 
edly came in for a full share of suffering. Either of these per- 
secutions were terrible in the extreme ; and it is perfectly ob- 
vious, that a people so uncompromising in their defence of the 
truth, must have been great sufferers. The distinguished his- 
torian just quoted, says of them*: " Accordingly, Montanism 
tended to fasten a fanatic longing after martyrdom. It set up 
the principle, that, in submitting to the divine will, men should 
do nothing to avoid those persecutions which it was God's 
will to suspend over Christians, for the trial of their faith. 
This spirit of Montanism characteristically expresses itself in 



PERSECUTIONS. 265 

the following oracle : ' Let it not be your wish to die on your 
beds — but desire to die as martyrs, that He may be glorified 
who suffered for you. ? The same tendency of spirit pushed 
Montanism, in its anxiety to avoid an accommodating disposi- 
tion, which might prove injurious to the faith, to the other 
extreme, of sternly renouncing all those usages of civil and 
social life, which could in any way be traced to a pagan 
origin ; of despising all those prudential maxims, by which it 
was possible to avert the suspicion of the pagan authorities. 
It seems, among other things, to have been objected to the 
Montanists, that, by their frequent meetings for fasting and 
prayer, they defied the established laws against secret assem- 
blies." Such a people were not likely to escape the very 
dregs of a tyrant's cup. 

Thanks to Neander for the above account of our brethren ; 
for, notwithstanding his attempts slily to cast odium upon 
them, and admitting the possibility of their having extreme 
views of martyrdom, who cannot see in them the true Christian 
hero ; just such disciples as Christ requires for such times, 
and always secures ? How marvelously were these like certain 
men we read of in the New Testament ! On one occasion they 
were thrust into prison, for their imprudence in going contrary 
to the commands of tyrants. An angel opened the prison 
door, and (fanatical angel also ?) bid them in the morning 
" go, stand and speak in the very temple all the words of this 
life." They did it, and were brought before the council; "and 
the high priest asked them, Did we not straitly command you 
not to teach in this name ? and behold you have filled Jerusa- 
lem with your doctrine, and intend to bring this man's blood 
upon us. Then Peter and the other apostles answered and 
said, We ought to obey God rather than men." You know 
the sequel. They were "beaten ;" "and they departed from 
the presence of the council, rejoicing that they were counted 
worthy to suffer shame for his name. And daily still, in the 
very temple, and in every house, they ceased not to teach and 
23 



266 THE BAPTIST DENOMINATION. 

preach Jesus Christ." Just as well might Neander say of 
these men, that they were indebted for their ultimate suffer- 
ings "to a fanatical longing after martyrdom/' which pushed 
them on in their defiance of tyrants. When historians can 
find no better place for such men, let them turn them over to 
Baptists. God grant that they may ever be welcome. 

2. Persecutions and Martyrdoms of the Novatian Baptists. 

We quote a few facts of this people from Lardner : " In 
331, he (Constantine) changed his policy towards these peo- 
ple, (Novatians,) and they were involved with other denomi- 
nations in distress and sufferings. Their books were sought 
for, they were forbidden assembling together, and many lost 
their places of worship. Constantine's oppressive measures 
prompted many to leave the scene of sufferings, and retire into 
some more sequestered spots. Claudius Lyssel, the popish 
archbishop, traces the rise of the Waldensean heresy to a 
pastor named Leo, leaving Rome at this period for the 
valleys." 

"In 375, the emperor Valens embraced the Arian' creed. 
He closed the Xovatian churches, and banished their ministers. 
During this severe trial, the benevolent feelings of the JSTova- 
tians became so apparent as to extort admiration from their 
enemies." 

" In the fourth lateral council, canons were made to banish 
them as heretics ; and these canons were supported by an edict, 
in 413, issued by the emperors Theodosius and Honorius, 
declaring that all persons re-baptized, and the re-baptizers, 
should be punished with death. Accordingly, Albanus, a 
zealous minister, with others, were punished with death for 
re-baptizing. These combined modes of oppression led the 
faithful to abandon the cities, and seek retreats in the country, 
which they did, particularly in the valleys of Piedmont, the 
inhabitants of which began to be called Waldenses." 

How precisely do these persecutions answer the descrip- 
tion of those in Xew Testament times ! " At that time there 



PERSECUTIONS. 267 

was a great persecution against the church which was at 
Jerusalem ; and they were all scattered abroad throughout the 
regions of Judea and Samaria." . . " Therefore they that were 
scattered abroad went every where preaching the word." In 
the Novatian persecutions, when they fled to the valleys, we 
no doubt have the germ (as Claudius Lyssel supposes) of 
what he terms " the Waldensean heresy." How, in their case, 
did "the blood of the martyrs prove the seed of the church !" 
Here undoubtedly is the solution of Mosheim's "difficulty" 
in regard to the Anabaptists, whose " origin is had in the re- 
mote depths of antiquity. " Here we are enabled to account 
for his admission of the fact, that " before the rise of Luther 
and Calvin, there lay concealed in almost all the countries of 
Europe, particularly in Bohemia, Moravia, Switzerland and 
Germany, many persons who adhered tenaciously to the spiri- 
tual nature of the kingdom of Christ." Thus has it pleased 
God to pass along, from age to age, and from country to coun- 
try, his church, never for a moment allowing it to become 
extinct. 



CHAPTER IV. 

1. Persecutions of the Donatist Baptists \ their Defence of Religious Liberty. 
2. Of the Paulician Baptists, eminent in piety and suffering. 

1. The Donatists. 

According to Mosheim, "the Donatists were a most power- 
ful and numerous body of dissenters, almost as numerous as 
the Catholics." Jones says: "There was hardly a city or 
town in Africa, in which there was not a Donatist church." 

Constantine was now (A. D. 314) fully invested with 
imperial power. The Papists claim his interference in their 
difficulties with the Donatists. lie complies apparently at 



268 THE BAPTIST DENOMINATION. 

first, in kindness, but ultimately in great severity. The Dona- 
tists inquire indignantly, as Roger Williams in substance did, 
at a much later day : " What has the Emperor to do with the 
Church f What have Christians to do with Kings f What 
have Bishops to do at Court V 

Surely, there need be no dispute as to where the doctrine 
of the separation of the State and Church appeared, after 
New Testament times. We presume that so important a 
doctrine never died out of the creed of the genuine disciples 
of Christ. From the moment the Saviour gave form to it, in 
the ever-memorable declaration : " My kingdom is not of this 
world ; if my kingdom were of this world, then would my 
servants fight, that I should not be delivered to the Jews ; 
but now is my kingdom not from hence ;" from that moment 
it has been cherished, and has gone with Christians into the 
" valleys, " as they have fled from persecution. If it appears not 
before, here at all events we have it, in "the first persecution 
which realized the support of a Christian emperor" (A. D. 
314), thundered by the Novatian Baptists in the very ears 
of Const antine, when he presumed in his secular capacity to 
preside in person over the affairs of religion. 

Const antine did not relish such a method of receiving his 
interference in the affairs of religion. He listened to the more 
flattering representations of Papal bishops ; and deprived the 
Donatists of their houses of worship, and put some of them 
to death. Wavering between the parties, like a weak man, he 
repealed the laws against them only to enact more severe ones, 
and finally died in the full career of persecution for conscience 
sake. 

Now, for many years, the Donatists received a vacillating 
treatment from their enemies, sometimes fully tolerated, and 
then the sad reverse, until about A. D. 413, when the Papists 
prevailed upon Honorius and Theodosius, emperors of the 
East and the West, to issue that bloody edict against those 
rebaptizing and rebaptized. Gibbon remarks on this edict, that 



PERSECUTIONS. 269 

"three hundred bishops, with many thousands of the inferior 
clergy, were torn from their churches, stripped of their eccle- 
siastical possessions, banished to the islands, proscribed by 
law, if they presumed to conceal themselves in the provinces of 
Africa. Their numerous congregations, both in the cities and 
the country, were deprived of the rights of citizens, and the 
exercise of religious worship. A regular scale of fines, from 
ten to two hundred pounds of silver, was curiously ascertained, 
according to the distinction of rank and fortune, to punish 
the crime of assisting at a schismatic conventicle ; and if the 
fine had been levied five times without subduing the obstinacy 
of the offender, his future punishment was referred to the dis- 
cretion of the imperial court." 

2. Persecutions and martyrdoms of the Paulician Bap- 
tists. 

" 1 hope it may be shortly evident" (says Milnor, in his con- 
fidence in the Paulicians), "that they originated from a heavenly 
influence, teaching and converting them ; and that in them we 
have one of those extraordinary effusions of the Divine Spirit, 
on his word, by which the knowledge of Christ, and the prac- 
tice of godliness, was kept alive in the world." 

But these brethren did not escape the fate of the faithful in 
such a day. Indeed, in proportion as error became prevalent 
in the world, did the fires of persecution burn with the greater 
violence. We quote from Orchard's account of this people, 
in relation to their sufferings for the truth. His positions are 
sustained by such authorities as Milner, Gibbon, Lardner, 
Robinson, and Jones. 

" Alarmed at the progress their novel opinions were making, 
and discovering the growing importance of their opinions, the 
church party engaged in the most bitter and virulent contro- 
versy with them. Ineffectual in their efforts, the Greek emperors 
began to persecute them with the most sanguinary severity. 
They were sentenced to be capitally punished, and their books, 
wherever found, to be committed to the flames. If any 
23* 



270 THE BAPTIST DENOMINATION. 

person was found to have secreted them, he was to be put to 
death, and his goods confiscated." 

" A Greek officer, armed with legal and military authority, 
appeared at Coronia, to strike the shepherd, and to reclaim 
if possible the sheep. By a refinement of cruelty, he placed 
Sylvanus (their pastor) before a line of his disciples, who 
were commanded, as the price of their pardon, and as proof 
of their penitence, to stone to death their spiritual father. 
The affectionate flock turned aside from the impious office, the 
stones dropped from their filial hands, and, of the whole 
number, only one executioner could be found. This apostate, 
after putting Sylvanus to death, gained, by some means, admit- 
tance into communion, and again deceived and betrayed his 
unsuspecting brethren; and as many as were treacherously 
ascertained, and could be collected, were massed together into 
an immense pile, and, by order of the emperor, consumed to 
ashes. Simeon, the officer, struck with the readiness with 
which the Paulicians could die for their religion, examined 
their arguments and became himself a convert, renounced his 
honors and fortune, and three years afterwards went to Cabossa, 
and became the successor of Constantine Sylvanus, a zealous 
preacher among the Paulicians, and at last sealed his testimony 
with his blood. Many were banished into Thrace, from 
whence they passed into Bulgaria and Sclavonia, where they 
took root and settled in their own church order. From the 
blood and ashes of the first Paulician victims, a succession of 
teachers and congregations arose. The Greeks, to subdue them, 
made use both of arguments and of arms, with all the terror 
of penal laws, without effecting their object. The emperors, 
in conjunction with the clergy, exerted their zeal with a 
peculiar degree of bitterness and fury, against this people. 
Though every kind of oppressive measures and means were 
used, yet all efforts for their suppression proved fruitless : nor 
could all their power, and all their barbarity, exhaust the 
patience, or conquer the obstinacy of that inflexible people, 



PERSECUTIONS. 2T1 

who possessed, says Mosheim, a fortitude worthy of a better 
cause." 

Towards the end of the eighth century, a better state of 
things prevailed for a time, when the Paulicians became very 
numerous; but, under Michael and Leo, persecutions were 
resumed. "They made strict inquisition throughout every 
province of the Grecian empire, and inflicted capital punish- 
ment upon such of them as refused to return to the bosom of 
the church." 

"The severest persecution experienced by them, was en- 
couraged by the Empress Theodora, A. D. 835. Her decrees 
were severe, but the cruelty with which they were executed by 
her officers, was horrible beyond expression. Her sanguinary 
inquisitors explored cities and mountains in lesser Asia. After 
confiscating the goods and property of one hundred thousand 
of this people, the owners, to that number, were put to death 
in the most barbarous manner, and made to expire slowly 
under a variety of the most excruciating tortures." 

It must here be admitted that some of the Paulicians, driven 
to madness by what they suffered, did retaliate* upon their 
enemies, contrary to the custom of ancient Christians and the 
teachings of the Saviour. Whilst we cannot approve this 
exception, we cannot be surprised at it. The only matter of 
astonishment is, that the exceptions were so rare under such 
provocations. Gibbon finds an apology for them ; and better 
men have done it, and no doubt will continue to, at least in 
that " charity which hopeth all things." Though we may not 
now see how, there must be some extenuation of their conduct 
in this affair, who were generally so correct. 



212 THE BAPTIST DENOMINATION. 



CHAPTER V. 

1. Persecutions and Martyrdoms of the Paterine Baptists. 2. Gundulphas 
arises. 3. Arnold of Brescia ; his intrepidity and martyrdom. 

1. The Paterine Baptists. 

There is some little uncertainty attending the origin of the 
term Paterines, and hence how it came to be applied to this 
excellent and numerous class of Baptists. The probability, 
however, is, that the term is about equivalent to sufferers or 
martyrs, and that it was well applied to this people. So 
claims Mezeray : "A name which came from the glory they 
took in suffering patiently for the truth." Orchard remarks 
in regard to it : "In a previous section we have given the 
outlines of this suffering people, under the denomination of 
Novationists, and endeavored to trace their history till the 
penal laws compelled them to retire into caves and dens to 
worship God. While oppressed by the Catholic party, they 
obtained the name of Paterines, which means sufferers, or 
what is nearly synonymous with our modern acceptation of the 
word martyrs, and which indicated an afflicted and poor peo- 
ple, trusting in the name of the Lord." 

So pious and unoffending were this people, that it is 
unaccountable how any could persecute them. And yet not 
unaccountable, with the Bible in our hands, teaching man's 
natural enmity to holiness, and the essentially persecuting 
spirit of Anti-Christ. Common consent ascribes to them the 
following distinguished character : " They took no oaths and 
bore no arms. Were decent in their deportment, modest in 
their dress and discourse, and their morals were irreproacha- 
ble. In their conversation, there was no levity, no scurrility, 
no detraction, no falsehood, no swearing. Their dress was 
neither fine nor mean. They were chaste and temperate, never 



PERSECUTIONS. 2T3 

frequenting taverns or places of amusement. They were not 
given to anger or violent passions. They were not eager to 
accumulate wealth, but were content with the plain necessaries 
of life. They avoided commerce, because they thought it 
would expose them to the temptations of collusion, falsehood 
and oaths ; and they chose to live by labor or handicraft. 
They were always employed in spare hours, either in giving or 
receiving instruction." Surely such a people could not deserve 
persecution. We shall see whether they received it or not. 

We find the first traces of the Paterines as early as A. D. 
330 ; and the last of them, when they probably were merged 
in the Waldensian churches, in A. D. 1260, covering a period 
of more than nine hundred years. The theatre of their suffer- 
ings and victories was Germany, Italy, France, and Spain. 
All reliable authorities agree not only in this, but in the state- 
ment of Mosheim, that " they passed out of Italy, and spread 
like an inundation throughout all the European provinces." 
Rome itself, the boasted " Capital of Christendom," resounded 
to the eloquence of the Puritans. 

This period and theatre in the history of the church, marked 
by the fortunes of the Paterine Baptists, are of intense interest. 
Well might a volume of no ordinary size be written of them. 
The men who appeared, the scenes which transpired, the 
results reached, all conspire to cause the intelligent Christian 
to linger around them. Our limits, however, admit of but a 
brief notice of a few instances of persecution. We follow 
Orchard's data, sustained by such authorities as Allix, Jorton, 
Milnor, M'Crie, Mosheim, and Robinson. 

2. Gundulphas, a distinguished preacher among the Pate- 
rines, arose about A. D. 1020. Some of his followers were 
arrested in Flanders, charged with abhorring Catholic baptisms. 
They replied, " The law and the discipline we have received 
of our Master, will not appear contrary either to the gospel 
decrees, or apostolic institutions, if carefully looked into." 
They objected to the baptism of unconverted men, as adminis- 



274 THE BAPTIST DENOMINATION. 

tering or receiving the ordinance, and of infants, "because," 
the j claimed, " the reprobate life of ministers can afford no 
saving remedy to the persons baptized : because what sins are 
renounced at the font, are afterwards taken up again in the 
life and practice ; and because a strange will, a strange faith, 
and strange confession, do not seem to belong to a little child, 
who neither wills nor runs, who knoweth nothing of faith, and 
is altogether ignorant of his own good and salvation, in whom 
there can be no desire of salvation or regeneration, and from 
whom no confession of faith can be expected." 

" During the kingdom of the Goths and Lombards, (from 
A. D. 954 to 1059,) the Anabaptists, as the Catholics called 
them, had their share of churches and baptisteries, during 
which time they held no communion with any hierarchy, that 
is, churches having different orders of clergy. After the union 
of those kingdoms, laws were issued by the emperors to deprive 
dissenters of baptismal churches, and to secure them to the 
Catholic clergy. Consequently the brethren worshiped in 
private houses, under different names. Each of the houses, 
where they met, seemed to be occupied by one of the brethren. 
They were marked, so as to be known only among them- 
selves, and they never met in large companies." Alas, alas ! 
for this secresy. Those familiar at all with church history 
know what it means. Such measures were resorted to, to 
save themselves and children from violent persecution. 

3. Arnold of Brescia now (A. D. 1131) appeared, in the 
providence of God, a man of singular piety, learning and 
intrepidity. He carried the war, bloodless on his part, into the 
enemy's very camp. The anathemas of the church were thun- 
dered against him ; "he was condemned to perpetual silence. 
He fled to Switzerland ; and then, persecuted by Bernard, fled 
again, all the time gathering strength for the conflict yet before 
him, until, far in advance of Luther, he goes to Rome itself, 
resolved to rear there the standard of the cross, or perish in 
the attempt. Success crowned his efforts. Arnold maintained 



PERSECUTIONS. 215 

his station above ten years, while two Popes either trembled 
in the Vatican, or wandered as exiles in the adjacent cities." 
•To the end " his friends were numerous, but the sword was no 
weapon in the articles of his faith. " The persecutors finally tri- 
umphed, and "in 1155, this noble champion was seized, cruci- 
fied, and burnt. His ashes were thrown into the river. The 
clergy triumphed in his death ; with his ashes his sect was 
dispersed; his memory still lives in the minds of the Romans." 
Jones has well remarked : "Though no corporeal relic could 
be preserved to animate his followers, the efforts of Arnold, 
in civil and religious liberty, were cherished in the breasts of 
future reforming spirits, and inspired those mighty attempts in 
Wickliffe, Huss, and others." 

Numerous have been the charges brought against this 
martyr ; but, as Davenport remarks : " his real crime was his 
having taught that the church ought to be divested of its 
worldly possessions, and reduced to its primitive simplicity ;" 
or, as Dr. "Wall has it : " he was condemned along with Peter 
de Bruys for rejecting infant baptism." But we must linger 
no longer with this interesting, suffering, and victorious 
people. 



CHAPTER VI. 

1. The persecutions and martyrs of the Walclensian Baptists; the inquisi- 
tion originated for them. 2. The boy and the priest. 3. Bartholomew 
Copin. 4. Cromwell and Milton interfere in behalf of Baptists. 

1. The Waldensian Baptists and the Inquisition. 

The fires of persecution now began to burn with a lurid 
glare, which it is impossible to look upon, at this distant point, 
without shuddering. As never before or since, we seem to 
see "the Mystery of Babylon the great, the mother of 



276 THE BAPTIST DENOMINATION. 

harlots, and abominations of the earth, drunken with the blood 
of the saints, and with the blood of the martyrs of Jesus.'' 
See Rev. xvii. 5, 6. God grant that the period here predicted 
may have been passed, for it seems impossible to conceive of 
anything more terrible than this persecution. The Inquisition 
now (12th century) makes its appearance. The Papists, 
maddened by their ill success against the Almighty and his 
people, and apparently ,; given up to believe a lie that they 
might be damned," consummate their malignity in that infernal 
instrument of persecution, the Inquisition — originated, it is 
generally supposed, particularly for the punishment and ex- 
tirpation of the Waldenses. The Inquisition established 
by the spiritual tyrants, it must be sustained by corresponding 
edicts from the secular tyrants ; and now appear those incredi- 
ble edicts of the European princes, particularly those of 
Frederick II. and Louis IX., which enshrouded the world in 
gloom. 

It is impossible to do anything like justice to the terrific, 
heaven-defying results of this coalescence of the spiritual and 
secular power against the church. Nothing but a miracle of 
mercy could have saved the wretches of it from his wrath, 
which those of them who did not repent must now be suffering, 
whilst multitudes of their viotims help to swell the company 
of those described in Revelations vi. 13, 14, " arrayed in white 
robes," "who came out of great tribulation, and have washed 
their robes and made them white in the blood of the Lamb." 

Disciple of Jesus, brother of these martyrs, turn not away 
from their sufferings, until thou hast learned to look upon thy 
own sacrifices, made, or likely to be, as nothing, and less than 
nothing, in comparison. Passing with a mournful tribute 
of respect what they endured for Christ for so many long, 
long years, we come at once to some of their darkest days, in 
the valleys of Piedmont, whither they had fled, in the vain 
hope of rearing their families in the fear of God, unmolested 
by his enemies. 



PERSECUTIONS. 21 T 

The valleys of Piedmont, where "Alps on Alps arise," must 
ever be classic ground to the Christian. Alas ! could those 
mountains and valleys speak, were those fissures in the rocks 
mouths with tongues, how sad a tale would they tell of mur- 
dered, bleeding, burning fathers and mothers, and youths and 
infants! "A spectator, taking his stand on the top of the 
ridge of these mountains, will observe, that at the foot, on the 
Spanish side, lie Asturias, Old Castile, Aragon, and Cata- 
lonia ; and on the French side, Guienne and Languedoc, Tou- 
louse, Beam, Alby, Roussillon, and Narbonne, all of which 
places were remarkable in the darkest times for harboring 
Christians, who were reputed heretics. Indeed, from the 
borders of Spain, throughout the greatest part of the south 
of France, among and below the Alps, along the Rhine, and 
even to Bohemia, thousands of the disciples of Christ were 
found, even in the very worst of times, preserving the faith in 
its purity, adhering to the simplicity of Christian worship, 
patiently bearing the cross of Christ : men distinguished for 
the fear of God, and obedience to his will, and persecuted only 
for righteousness' sake." 

"About the year 1400, a violent outrage was committed 
upon the Waldenses inhabiting the valley Pragela, in Pied- 
mont, by a Catholic party residing in the neighborhood. The 
attack, which seems to have been of the most furious kind, was 
made towards the end of December, when the mountains were 
covered with snow, and thereby rendered so difficult of access, 
that the jjeaceable inhabitants of those valleys were wholly 
unapprized that any such attempt was meditated; and the 
persecutors were in actual possession of their caves ere the 
owners seem to have been apprized of any hostile design 
against them. In this pitiable strait, they had recourse to the 
only alternative which remained for saving their lives — they 
fled, though at that inauspicious season of the year, to one of 
the highest mountains of the Alps, with their wives and chil- 
dren ; the unhappy mothers carrying the cradle in one hand, 
24 



278 THE BAPTIST DENOMINATION. 

and in the other leading such of the children as were able to 
walk. Their inhuman invaders pursued them in their flight, 
until darkness obscured the objects of their fury. Many were 
slain before they could reach the mountains. Overtaken by 
the shades of night, these afflicted outcasts wandered up and 
down the mountains covered with snow, destitute of the means 
of shelter from the inclemency of the weather, or of support- 
ing themselves under it, by any of the comforts which Provi- 
dence had designed for that purpose. Benumbed with cold, 
some fell asleep, and became an easy prey to the severity of 
the climate ; and when the night had passed away, there were 
found in their cradles, or lying on the snow, four score of their 
infants deprived of life ; and many of their mothers were dead 
by their side, and others just on the point of expiring. During 
the night, their enemies had plundered their abodes of every 
thing that was of value. This seems to have been the first 
general attack made by the Catholic peasantry opon the Wal- 
denses. They had been hitherto sheltered from the Pontiff's 
measures by the Dukes of Savoy, so that the rage of their 
enemies had been restrained to a few solitary cases of arrested 
heresy ; but this kind of assault, planned no doubt by the 
clergy, was of a novel character ; and so deeply impressed 
were the minds of these people with the circumstances of the 
sufferers, as to speak of it for centuries after with feelings of 
apparent horror." 

" Innocent the 8th was promoted to the tiara in 1484. 
This pontiff, in the spirit of his predecessor of infamous 
notoriety, Innocent III,, issued his bulls for the extirpation of 
the Waldenses, and appointed officers to carry the same into 
effect. 'We have heard,' said the Pope, 'and it is come to 
our knowledge, not without much displeasure, that certain 
sons of iniquity, followers of that abominable and pernicious 
sect of malignant men, called the "poor of Lyons," or Wal- 
denses, who have so long ago endeavored, in Piedmont and in 
other places, to ensnare the sheep belonging to God/ &c." 



PERSECUTIONS. 21 9 

The Pontiff's menaces were not vapor. An army was soon 
raised by Albert, the Pope's legate, and marched directly into 
the valley of Loyse. The inhabitants, apprized of their 
approach, fled to their caves at the tops of the mountains, 
carrying with them their children, and whatever valuables they 
possessed, as well as what was thought necessary for their 
support. The lieutenant, finding the inhabitants all fled, and 
that not an individual appeared with whom he could converse, 
had considerable trouble in discovering their retreats ; when 
causing quantities of wood to be placed at the entrance to 
their caves, he ordered it to be set on fire. The consequence 
of this inhuman conduct was, four hundred children were 
suffocated in their cradles, or in the arms of their dead mothers, 
while multitudes, to avoid death by suffocation, or being com- 
mitted to the flames, precipitated themselves headlong from 
their caverns upon the rocks below, where they were dashed 
to pieces; and if any escaped death by the fall, they were 
immediately slaughtered by the brutal soldiers. It appears 
that more than three thousand men and women perished on 
this occasion. Measures equally ferocious were adopted 
against the inoffensive inhabitants of other valleys, and with a 
like cruel success." 

" Sentences were now publicly given against them in various 
churches. Innocent VIII. appeared as resolved at this period 
(A. D. 1484) to free the world from these dissenters as Inno- 
cent III. had been in the 13th century to rid Languedoc of 
the Albigenses. The Pontiff was filled with terrible appre- 
hensions of danger, and exhorted the European princes to put 
a stop to all opposition. In order to have pecuniary means 
adequate to the expenses of these undertakings, indulgences 
to sin were sold by the servants of the church, and pardons 
for crimes past, or to be committed, could be purchased of 
these panders of hell. So effectual were the Papal measures 
that the inhabitants were wholly extirpated in the above- 
named valleys." 



280 THE BAPTIST DENOMINATION. 

"In 148 if, scenes of barbarous cruelty awaited those long 
privileged people, who inhabited other districts of Piedmont ; 
and in the ensuing year, to complete the work of destruction, 
an army of 18,000 men marched into those sequestered parts. 
The early Waldenses forbade war and even prohibited self- 
defence ; but their patience was now worn out (Dan. vii. 25), 
and they departed from their ancestors' creed. They armed 
themselves with wooden targets and cross-bows, availing them- 
selves of the advantages of their situation and country, every 
where defended the defiles of the mountains and repulsed the 
invaders. The women and children, (an affecting sight,) were 
on their knees during the conflict, and in the simplest language, 
arising from overwhelming distress, and the prospect of losing 
all, their religion and their lives, entreated the Lord to spare 
and protect his people." 

We select from the persecutions and martyrdoms of the 
Waldenses, two cases illustrating the times to which they 
relate. The former is given by McCrie, and the latter by 
Jones. 

2. The boy and the priest. 

"A monk was exhorting the people to purchase heaven by 
the merit of good works. A boy who was present exclaimed, 
1 That's blasphemy, for the Bible tells us that Christ purchased 
heaven by his sufferings and death, and bestows it on us freely 
by his mercy.' A dispute of considerable length ensued 
between the youth and the preacher. Provoked at the perti- 
nent replies of his juvenile opponent, and at the favorable recep- 
tion which the audience gave them, ' Get you gone, you young 
rascal !' exclaimed the monk. 'You are just come from the 
cradle, and will you take it upon you to judge of sacred 
things, which the most learned cannot explain ?' ' Did you 
never read these words, " out of the mouths of babes and suck- 
lings God perfects praise ?" ' rejoined the youth. Upon which 
the preacher quitted the pulpit in wrathful confusion, breath- 
ing out threatenings against the poor boy, who was instantly 



PERSECUTIONS. 281 

thrown into prison, where he still lies, says the writer, Dee. 
31, 1544." 

3. Bartholomew Copin. 

This man suffered death in 1601, at Ast, a city of Pied- 
mont, and the only crime that was laid to his charge, was an 
occasional remark one evening, at the table, against the doc- 
trine of transubstantiation. He was a merchant, and the 
fatal expression was made in the company of men of his own 
vocation. But some spy carried the tale to the bishop ; a 
long and tedious prosecution was commenced against him ; he 
was thrown into prison, where it was supposed he was stran- 
gled, and his dead body was committed to the flames." 

4. In May, 1665, the persecution of the Waldenses was 
arrested by the interference of Oliver Cromwell, then " pro- 
tector" of England, who, according to Moreland, immediately 
on hearing of them, "arose like a lion out of his place, and by 
the most pathetic appeals to the Protestant princes upon the 
Continent, awoke the whole Christian world, exciting their 
hearts to pity and commiseration. Milton was now Cromwell's 
secretary, and one of the staunchest friends of religious liberty. 
His Christian and poetic heart gave birth to the following 
well-known and beautiful sonnet : 

"Avenge, Lord, thy slaughtered saints, whose bones 

Lie scattered on the Alpine mountains cold ; 

E'en them who kept thy truth so pure of old, 
When all our fathers worshiped stocks and stones, 
Forget not : In thy book record their groans, 

Who were thy sheep, and in their ancient fold 

Slain by the bloody Piedmontese that roird 
Mother and infant down the rocks. Their moans 

The vales redoubled to the hills, and they 
To heaven. Their martyr'd blood and ashes sow 

O'er all the Italian fields, where still doth sway 
The tripled tyrant ; that from these may grow 

A hundred fold, who, having learned thy way, 
Early may fly the Babylonian woe." 

24* 



282 THE BAPTIST DENOMINATION. 

It is said by writers of Milton's time, that the eighth line 
relates to the following affecting incident: "A mother was 
hurled down a mighty rock with a little infant in her arms ; 
and three days after, was found dead with the little child alive, 
but fast clasped between the arms of its dead mother, which 
were cold and stiff, insomuch that those who found them had 
much ado to get the young child out." 

In evidence that this persecution was not only wrong, in the 
sense that all persecution is, but was now inflicted upon a most 
pious and excellent people, it should be remarked, that though 
they had peculiarities, which no one will now defend, they sus- 
tained a most excellent character, even though their enemies 
judge them. Archbishop Claudius Seisselius says of them, in 
1480, " Their heresy excepted, they generally lived a purer life 
than other Christians." Their " heresy" was such an opposi- 
tion to the Papal Church as all Protestants now agree in. 
A monk, who was sent under the pretence of reforming them, 
returned confounded, and confessed that : "in his whole life, he 
had never known so much of the Scriptures as he had learned 
during those few days he had conversed with the heretics." 
Any amount of such testimony can be produced. 



CHAPTER VII. 

1. Persecutions and martyrs of the Anabaptists by Luther and the Re- 
formers : difference between Muncer and Munster. 2. Adrian Pan and 
wife. 3. John Deswarte, his wife, children, and neighbors. 

As early as A. D. 1522, our brethren were called Anabap- 
tists, (rebaptizers,) because they would not acknowledge the 
validity of the baptisms of the Papal Church, and baptized 
again those converted to Christ, who had previously received 
the ordinance from her hand. 



PERSECUTIONS. 283 

We are pained to be compelled, in faithfulness to history, 
to record the fact that the Papists now had Protestant aid in 
persecution. The Reformers, with Luther at their head, were 
now upon the stage. Robinson, in his "Ecclesiastical Re- 
searches" (a work of learning and faithfulness, of which any- 
one must be convinced who will give it an examination), 
quoting numerous authors, not Baptists, gives a full and 
painful account of what our brethren suffered from the Re- 
formers. Many other writers agree essentially with him. 

It is unfair, however, to make Luther and his associates 
responsible for all the Anabaptists suffered at this period. 
Luther's position was one of great difficulty. He had been 
the apparent cause of the reform now progressing, which 
involved not only himself and his church, but his political pro- 
tectors in difficulty with the higher government. The Ana- 
baptists, who, at first, could hardly be distinguished from the 
Lutherans, carried things further than they, and were more 
obnoxious to the State ; and Luther and his defenders were 
of necessity involved with them. Some things, severe to 
them, Luther had no part in procuring ; and others, he could 
not have prevented if he would. Others he was strongly 
tempted to approve and promote, by his desire to save the 
reform from, unnecessary unpopularity with the powers that 
were. Of course, he should have adopted the thorough 
principles of reform, which characterized the Anabaptists ; 
and if he had, no one can tell how glorious the result might 
have been. But, on the other hand, it is at least possible, that 
the age was unprepared for any thing else ; and that more 
severity and correctness might have resulted, for the time 
being, in the suppression of the whole movement. It is easier 
to blame Luther than it would have been to have acted a 
better part in such circumstances. But, of course, all this is 
no justification of his participation in what they wrongly suf- 
fered. 

Rev. Dr. Sears, whose account of this matter, in his Life 



284 THE BAPTIST DENOMINATION. 

of Luther, is one of eminent charity for the Reformers (we 
suspect of much more than the facts will warrant), remarks : 
" Luther has been accused of inhumanity toward the Anabap- 
tists ; and when we compare him with the mild Brentz, who 
opposed putting them to death for their sentiments, and with 
religious men of modern times, we must, in part at least, admit 
the charge." After apologizing, for even this admission, he 
continues : " Without dwelling on these painful details, we 
will adduce one brief letter, as giving a fair specimen of 
Luther's feelings, and thus dismiss the subject. The letter is 
addressed to Menius and Myconius, in 1530. 'I am pleased/ 
he says, ' that you intend to publish a book against the Ana- 
baptists, as soon as possible. Since they are not only blasphe- 
mous, but also seditious men, let the sword exercise its right 
over them; for this is the will of God, that he shall have 
judgment who resisteth the power. Let us not, therefore, 
think better of these men than God himself, and all the saints 
have done.' " This is indeed a brief letter, but a most bitter, 
persecuting one; and if it is "a fair specimen of Luther's feel- 
ings," it is a strong confirmation of all Robinson and his 
authorities claim upon the subject. 

After minor acts of intolerance, in which Luther and his 
associates did participate, we come to others for which they 
may be, more or less, or not at all, accountable. " The first 
edict against the Anabaptists was published at Zurich, 1522, 
in which there was a penalty of a silver mark set upon all such 
as should suffer themselves to be rebaptized, or should with- 
hold baptism from their children. And it was further declared, 
that those who should openly oppose this order, should be yet 
more severely treated. This being insufficient to check immer- 
sion, the senate decreed, like Honorious (A. D. 413), that all 
persons who professed anabaptism, or harbored the professors 
of -the doctrine, should be punished with death by drowning. 
In defiance of this law, the Baptists persevered in their regular 
discipline ; and some of their ministers of learned celebrity, 



PERSECUTIONS. 285 

realized the severity of the sentence. Many Baptists were 
drowned and burnt." 

"An edict issued by Frederick, at a later period, shows how 
unpalitable these views (of the Anabaptists) were. His ma- 
jesty expressed his astonishment at the number of Anabaptists, 
and his horror at the principal error which they embraced, 
which was that, according to the express declaration of the 
Holy Scriptures (1 Cor. vii. 23), they were to submit to no 
human authority. He adds that his conscience compels him 
to proscribe them, and accordingly he banished them from his 
dominions on pain of death." 

It is now evident, that many persons of the Baptist persua- 
sion and views existed on the continent long before the affair 
of Munster blackened their escutcheon ; and the characters of 
these people have awakened admiration in men of distinguished 
parts, who have left testimonies of their piety, which may be 
brought into comparison with any denomination of the present 
age. Among their admirers may be found the names of Com- 
menius, Scultetus, Beza, Cloppenburg, Cassander, Erasmus, 
Heyden, Hoornbeck, Cocceius, and Cardinal Hossius. The 
latter says: "If the truth of religion were to be judged by 
the readiness and cheerfulness which a man of any sect 
shows in suffering, then the opinions and persuasions of no 
sect can be truer or surer than those of the Anabaptists, 
since there have been none for these twelve hundred years 
past, that have been more grievously punished." 

Erasmus says of the Anabaptists of Switzerland, in 1529 : 
" Although they are very numerous, they have no church in 
their possession. These persons are worthy of greater com- 
mendation than others, on account of the harmlessness of their 
lives, but they are oppressed by all other sects." 

"In almost all the countries of Europe, an unspeakable 
number of Baptists preferred death in its worst forms," says 
Mosheim, "to the retraction of their sentiments. Neither the 
view of the flames that were kindled to consume them, nor the 



286 THE BAPTIST DENOMINATION 

ignominy of the gibbet, nor the terrors of the sword, could 
shake their invincible constancy, or make them abandon 
tenets that appeared dearer to them than life and all its 
enjoyments." 

" It is indeed true, that many Baptists suffered death, not 
on account of their being considered rebellious subjects, but 
merely because they were judged to be incurable heretics ; for 
in this century the error of limiting the administration of bap- 
tism to adult persons only, and the practice of re-baptizing 
such as had received that sacrament in a state of infancy, were 
looked upon as most flagitious and intolerable heresies. Those 
who had no other marks of peculiarity than their administer- 
ing baptism to the adult, and their excluding the unrighteous 
from the external communion of the church, ought to have met 
with milder treatment. Many of those who followed the wiser 
class of Baptists — nay, some who adhered to the most extrava- 
gant factions, were men of upright intentions and sincere piety, 
who were seduced into fanaticism by their ignorance and 
simplicity, on the one hand, and by a laudable desire of 
reforming the corrupt state of religion, on the other. While 
the terrors of death, in the most awful forms, were presented 
to the view of this people, and numbers of them were executed 
every day, without any distinction being made between the 
innocent and the guilty, those who escaped the severity of the 
sword, were found in the most discouraging situations that 
can be imagined. On the one hand, they saw with sorrow all 
their hopes blasted by the ravages of Munster ; and on the 
other, they were filled with the most anxious apprehensions of 
the perils that threatened them on all sides." 

It is important, in tracing the persecutions of the Anabap- 
tists, to distinguish between Muncer and Munster, terms 
frequently occurring in this connection. Muncer was a dis- 
tinguished man, at one time admired by Luther, but ultimately 
condemned and persecuted by him for his Anabaptist conduct. 
It seems incredible that Martin Luther, persecuted himself, 






PERSECUTIONS. 287 

and giving utterance to sentiments so noble on the subject, 
could treat Muncer with so much injustice. But, alas for 
poor human nature ! it makes all the difference in the world, 
whether one is the assailed or the assailer. When the " Pea- 
sant War" broke out, Muncer became deeply interested in it, 
and is supposed to have drawn up its memorial, a noble docu- 
ment, which, says Yoltaire, "a Lycurgus might have signed." 
He was undoubtedly a Baptist, and though, like many of his 
brethren, he participated in the peasants' war, which was as 
just, on their part, as the war of the American Revolution, 
there is no evidence of his approving of all to which it led. It 
is stated, on the authority of Mosheim, in regard to the pea- 
sants' war, and the death of Muncer, " these oppressed men 
were consequently met by their lords with a sword, instead of 
redress ; being defeated, they were slaughtered and reproached, 
the invariable results and concomitants of defeat. Muncer, 
their friend and chief, was put to death." 

Munster was a city, in which, some ten years after the death 
of Muncer, a violent and fanatical disturbance took place. 
This affair did not originate with the Anabaptists. That more 
or less of them participated in it, is probable, but not more so 
than that they generally condemned it. The Anabaptists being 
well known as reformers, holding to some of the opinions of 
the Munster affair, were too readily accused by their enemies 
of a participation in it which they never had. It resulted, 
however, in some of the severe measures against them which 
we have contemplated. 

In confirmation of this opinion in regard to the Munster 
affair, Benedict says : " We see them almost daily on trial in 
the criminal courts ; and never were a people so uniform, and, 
I may say, so dauntless in their religious professions, as were 
the German Anabaptists, for the century and a half now under 
review. The charges against them seem to have been stereo- 
typed by the inquisitors, and their answers were uniform as to 
matters of fact, and always mild and explicit as to the men of 



288 THE BAPTIST DENOMINATION. 

Minister or Amsterdam, for the scenes at both places are 
often referred to. They uniformly answered, ' These were not 
our brethren ; we have no fellowship with such men. The men 
of Munster are among yourselves, or of your party. They did 
not admit, or even intimate, that they went off from them, or 
were ever in their connection. But they bitterly complained 
of having to suffer for the faults of others, that they knew 
nothing about, because some of them agreed with them in 
rejecting infant baptism. They treated the whole story much 
as Baptists would at the present day, if any thing which had 
happened among the Mormons should be laid to their charge." 
"We select a few instances of martyrdom of the German 
Anabaptists : 

2. Adrian Pan and Wife. 

They suffered martyrdom in Antwerp, in 1559. When they 
lay in prison, he wrote to his friends thus : u They accused us 
much concerning those of Munster and Amsterdam ; but I 
told them that I had nothing to do with them, but that we 
suffered for the troth's sake ; and that I am not thirty years 
old, and how could I have possibly taken part with them ? 
Some blasphemed, and others sympathized with us." This is 
a remarkable instance of Anabaptist suffering for the errors of 
others. Adrian Pan was not born at the time of the Munster 
and Amsterdam riots, but dies notwithstanding, being a Bap 
tist. He was beheaded; and his wife, shortly after giving 
birth to a child, was drowned. 

3. Martyrdom of John Desiuarte, his icife and six children, 
with some of their neighbors. 

At about the same time with the martyrdom of Pan and his 
wife, the above-named cases occurred : " Brant, in his history 
of the Reformation, in the sixteenth century, at Halwin, in 
Flanders, states that John Deswarte, whom he calls an Ana- 
baptist, and his family, who had been betrayed by the profess- 
edly Christian pastor of that town, were carried away by the 
Dean of Rousen to Lisle. 



PERSECUTIONS. 289 

" Deswarte was taken with his wife and four sons. The two 
youngest of his children, not being at home when the inquisi- 
tor broke into the house, were warned by the neighbors to 
escape ; but one of them said to the other, ' Let us not seek 
to save ourselves, but rather die with our father and mother.' 
In the mean time they carried the father out, who, seeing his 
sons, said to them, i Will ye also go to the new Jerusalem V 
One of them, who was scarcely sixteen, cried out, ' Yes, we 
will, father ;' and they at once surrendered themselves. These, 
with two other persons of the same faith, who happened to be 
in the house, as also two married couples, and a man who had 
endeavored to comfort them, were at several times all burnt at 
Lisle." 

So numerous and thrilling are such instances in this period, 
that volumes might be extracted. We hasten on. 



CHAPTER VIII. 

1. Persecutions and Martyrs in Britain. 2. Jeffreys and Baxter. 3. John 
Bunyan. 4. Kiffin and the Howling Family. 

1. Baptists in Britain. 

An intelligent article, originating in the English Baptist 
Jubilee Memorial, furnishes valuable facts upon this topic : 

"But early in the 12th century, some of the Waldenses 
coming into England to propagate the gospel, were appre- 
hended and examined before a council assembled at Oxford, 
by command of Henry II., and on confessing themselves fol- 
lowers of the Apostles, and rejecting infant baptism, they were 
branded on the forehead with a red hot iron, and treated with 
merciless rigor." 

"Two circumstances connected with that period are promi- 
nent in the history of Baptists ; the publicity into which they 
emerged, and the hostility which was evinced against them. 
25 



200 THE BAPTIST DENOMINATION. 

In 1536, the national clergy met in convocation, declared the 
sentiments of the Baptists to be ' detestable heresies, ntterly to 
be condemned.' In 1538 a commission was given to Cran- 
mer, Archbishop of Canterbury, and others, to proceed against 
Baptists, and burn their books ; and on the 16th of November, 
in the same year, a royal proclamation was issued against 
them, and instructions sent to the justices throughout Eng- 
land, directing them to see that the laws against the Baptists 
were executed. Several were burnt to death in Smithfield." 

" The reign of Mary is well known to have been cruel even 
to ferocity. One circumstance in Baptist history accords with 
the spirit of that execrable reign. A man named David George 
was disinterred at St. Lawrence church, three years after his 
death, and his body burnt, because it was discovered that he 
had been a Baptist." 

It was during her reign that John Rogers suffered martyr 
dom, for we are in a period now, (1555,) rich with the blood of 
eminent saints of all Protestant sects. 

" This relentless cruelty against the Baptists continued even 
under Queen Elizabeth. A royal proclamation was issued, in 
which it was ordained that all Baptists, and other heretics, 
should leave the land ; but they seemed to gather fortitude. 
In 1575, the 17th year of Elizabeth's reign, a congregation 
of them was found without Aldgate, London, of whom some 
were banished, twenty-seven were imprisoned, and two were 
burnt to death in Smithfield." 

For a time now, 1650, including the period of the common- 
wealth, and Cromwell's reign, and Milton, the poet's secre- 
taryship, our brethren were tolerated. But soon the demon 
persecution began again to revive, and especially in the hands 
of James II., and his tool, Lord Chief Justice Jeffreys, that 
insolent persecutor. Well known names, Baptists and others, 
appear in this period ; such as Bunyan, Kiffin and Hewling, 
among the Baptists ; and Baxter, How and Owen, among 
Pedobaptists. In illustration of the insolence and injustice of 



PERSECUTIONS. 291 

persecution in power, observe Richard Baxter's treatment 
before Jeffreys, as gi^en by Macaulay. 

2. " Baxter begged that he might have some time to pre- 
pare for his defence. It was on the day that Oates was 
pilloried at Palace Yard, that the illustrious chief of the 
Puritans, oppressed by age and infirmities, came to "Westmins- 
ter Hall to make this request. Jeffreys burst into a storm of 
rage. - Not a minute,' he cried, ' to save his life. I can deal 
with saints as well as with sinners. There stands Oates on 
one side of the pillory ; and if Baxter stood on the other, the 
two greatest rogues in the kingdom would stand together.' 

" When the trial came on at Guildhall, a crowd of those 
who loved and honored Baxter filled the court. At his side 
stood Doctor William Bates, one of the most eminent Non- 
conformist divines. Two Whig barristers of great note, 
Pollexfen and Wallop, appeared for the defendant. Pollexfen 
had scarce begun his address to the jury, when the chief justice 
broke forth : ' Pollexfen, I know you well. I will set a mark 
on you. You are the patron of the faction. This is an old 
rogue, a schismatical knave, a hypocritical villain. He hates 
the Liturgy. He would have nothing but long-winded cant 
without book ;' and then his lordship turned up his eyes, 
clasped his hands, and began to sing through his nose, in 
imitation of what he supposed to be Baxter's style of praying, 
'Lord, we are thy people, thy peculiar people, thy dear 
people.' Pollexfen gently reminded the court that his late 
majesty had thought Baxter deserving of a bishopric. ' And 
what ailed the old blockhead then,' cried Jeffreys, 'that he 
did not take it ?' His fury now rose almost to madness. He 
called Baxter a dog, and swore that it would be no more than 
justice to whip such a villain through the whole city. 

" Wallop interposed, but fared no better than his leader. 
'You are in all these dirty causes, Mr. Wallop,' said the 
judge. ' Gentlemen of the long robe ought to be ashamed to 
assist such factious knaves.' The advocate made another 



292 THE BAPTIST DENOMINATION. 

attempt to obtain a hearing, but to no purpose. * If you do 
not know your duty/ said Jeffreys, 'I will teach it you.' 

" Wallop sat down, and Baxter himself attempted to put in 
a word ; but the chief justice drowned all expostulation in a 
torrent of ribaldry and invective, mingled with scraps of Hudi- 
bras. ' JVfy lord/ said the old man, ' I have been much blamed 
by Dissenters for speaking respectfully of bishops.' ' Baxter 
for bishops !' cried the judge ; ' that's a merry conceit indeed. 
I know what you mean by bishops — rascals like yourself, Kid- 
derminster bishops, factious, snivelling Presbyterians !' Again 
Baxter essayed to speak, and again Jeffreys bellowed, ' Rich- 
ard, Richard, dost thou think we will let thee poison the 
court ? Richard, thou art an old knave. Thou hast written 
books enough to load a cart, and every book as full of sedition 
as an egg is full of meat. By the grace of God, I'll look after 
thee. I see a great many of your brotherhood waiting to 
know what will befall their mighty Don. And there,' he con- 
tinued, fixing his savage eye on Bates, l there is a doctor of 
the party at your elbow. But, by the grace of God Almighty, 
I will crush you all !' 

" Baxter held his peace. But one of the junior counsel for 
the defence made a last effort, and undertook to show that the 
words of which complaint was made would not bear the con- 
struction put on them by the information. With this view he 
began to read the context. In a moment he was roared 
down. ' You sha'n't turn the court into a conventicle !' The 
noise of weeping was heard from some of those who surround- 
ed Baxter. l Snivelling calves !' said the judge. 

"Witnesses of character were in attendance, and among 
them were several clergymen of the Established Church. But 
the chief justice would hear nothing. ' Does your lordship 
think,' said Baxter, 'that any jury will convict a man on such 
a trial as this V 'I warrant you, Mr. Baxter,' said Jeffreys. 
1 Don't trouble yourself about that.' Jeffreys was right. The 
sheriffs were the tools of the government. The juries, selected 



PERSECUTIONS. 293 

by the sheriffs from among the fiercest zealots of the Tory- 
party, conferred for a moment, and returned a verdict of 
guilty. ' My lord/ said Baxter, as he left the court, 'there 
was once a chief justice who would have treated me very 
differently.' He alluded to his learned and virtuous friend, 
Sir Matthew Hale. ' There is not an honest man in England/ 
said Jeffreys, 'but looks on thee as a knave.' 

" The sentence was, for those times, a lenient one. What 
passed in conference among the judges cannot be certainly 
known. It was believed among the Nonconformists, and is 
highly probable, that the chief justice was overruled by his 
three brethren. He proposed, it is said, that Baxter should 
be whipped through London at the cart's tail. The majority 
thought that an eminent divine who, a quarter of a century 
before, had been offered a mitre, and who was now in his 
seventieth year, would be sufficiently punished for a few sharp 
words with fine and imprisonment. 

" The manner in which Baxter was treated by a judge who 
was a member of the cabinet, and a favorite of the sovereign, 
indicated, in a manner not to be mistaken, the feeling with 
which the government at this time regarded the Protestant 
Nonconformists. But already that feeling had been indicated 
by still stronger and more terrible signs. " 

In 1665, the " Five Mile Act" was passed. According to 
this act, " it was a crime for a Nonconformist minister to 
reside within five miles of any city or borough, or even to 
approach within that distance of any parish or place where 
they had stated service in the Established Church, unless in 
passing on the public road. The violation of this law exposed 
them to a fine of forty pounds" — two hundred dollars. The 
" Conventicle Act" rendered " the meeting of more than five 
persons for the worship of God illegal, in any other place 
than that allowed by the liturgy, and sanctioned by the com- 
pulsory church. For the first offence, persons suffered three 
months' imprisonment, or paid a fine of five pounds : for the 
25* 



294 THE BAPTIST DENOMINATION. 

second offence, the fine was doubled ; for the third, it was a 
fine of one hundred pounds, or seven years' transportation — 
and in the event of their returning without permission, they 
were doomed to death, without benefit of clergy." 

"The Baptists," says Sir James Mcintosh, "suffered more 
than any others under Charles II., because they had publicly 
professed the principles of religious liberty." "It has been 
computed/ 1 says Orchard, "that from the Restoration to the 
Revolution, seventy thousand persons suffered on account of 
religion ; eight thousand persons were destroyed ; and twelve 
million pounds sterling, sixty million dollars, were paid in 
fines." 

3. Persecution of John Bunyan. 

Bunyan was arrested in Nov., 1660. What was his crime ? 
In the language of the, warrant upon which he was arrested : 
" He went about to several conventicles in the country, to the 
great disparagement of the government of the Church of 
England." His own account of his preaching is: "I had 
great desire, in fulfilling my ministry, t rt get into the darkest 
places in the country. I never cared to meddle with things 
controverted. It pleased me to contend, with great earnest- 
ness,, for the word of faith, and the remission of sins by the 
death and sufferings of Jesus ; but as to other things, I would 
let them alone, because I saw they engendered strife." No 
man could be more inoffensive in doing the bidding of the 
Son of God. But the Conventicle act had passed ; and the 
Justice had resolved, as he said, " to break the neck of such 
meetings" as people dared to hold out of the Established 
Church. 

As to the period of his imprisonment, he says : "I was had 
home to prison, and there have lain now complete twelve 
years, waiting to see what God would suffer these men to do 
to me." Dr. Southey, the poet, coldly supposes : "their con- 
dition was not worsened by their imprisonment, since it would 
render them objects of compassion to their neighbors ; and 



PERSECUTIONS. 295 

that Bunyan was on the whole very comfortable. He had the 
society of some who suffered for the same cause. He had his 
Bible, and his book of martyrs, and had leisure to brood over 
his thoughts." No doubt he was more comfortable than some 
prelates in their palaces, but no thanks for this to the laws, or 
their executors, or abettors. 

" The oppressor holds 
His body bound ; but knows not what a range 
His spirit takes, unconscious of a chain ; 
And that to bind him is a vain attempt, 
Whom God delights in, and in whom he dwells." 

The only sunshine in his prison was such as God and truth 
and a clear conscience gave him. Out of prison he might 
have had these, and been spared all he suffered. The conse- 
quences of his firmness to lay in prison until doomsday, 
rather than relinquish his right and duty to preach, were 
severe. 

" I found myself," he says, " a man encompassed with infirmi- 
ties : the parting with my wife and poor children hath often 
been to me in this place as the pulling of the flesh from my 
bones ; and that not only because I am somewhat too fond 
of these great mercies, but also because I should have often 
brought to my mind the many hardships, miseries, and wants, 
that my poor family was likely to meet with, should I be taken 
from them : especially my poor blind child, who lay nearer my 
heart than all beside. ! the thoughts of the hardship my 
poor blind one might undergo, would break my heart to 
pieces. Poor child, thought I, what sorrow art thou to have 
for thy portion in this world ! Thou must be beaten, must 
beg, suffer hunger, cold, nakedness, and a thousand calamities, 
though I cannot now endure the wind should blow on thee. 
But yet, recalling myself, thought I, I must venture you all 
with God, though it goeth to the quick to leave you." 

We leave to Macaulay what remains to be said of Bunyan : 

" It may be doubted whether any English Dissenter had 



296 THE BAPTIST DENOMINATION. 

suffered more severely under the penal laws than John Bunyan. 
Of the twenty-seven years which had elapsed since the Resto- 
ration, he had passed twelve in confinement. He still per- 
sisted in preaching ; but. that he might preach, he was under 
the necessity of disguising himself like a carter. He was 
often introduced into meetings through back doors, with a 
smock frock on his back and a whip in his hand. If he had 
thought only of his own ease and safety, he would have hailed 
the Indulgence with delight. He was now, at length, free to 
pray and exhort in open day. His congregation rapidly 
increased; thousands hung upon his words: and at Bedford; 
where he originally resided, money was plentifully contributed 
to build a meeting-house for him. His influence among the 
common people was such that the government would willingly 
have bestowed on him some municipal office ; but his vigorous 
understanding and his stout English heart were proof against 
all delusion and all temptation. He felt assured that the 
proffered toleration was merely a bait, intended to lure the 
Puritan party to destruction ; nor would he, by accepting a 
place for which he was not legally qualified, recognize the 
validity of the dispensing power. One of the last acts of his 
virtuous life was to decline an interview to which he was 
invited by an agent of the government.' ' 

4. Persecution of William Kiffin and the Heiding Family. 

"We insert here Macaulay's account of this instance of the 
sufferings of a most deserving family : 

i; Great as was the authority of Bunyan with the Baptists, 
that of William Kiffin was still greater. Kiffin was the first 
man among them in wealth and station. He was in the habit 
of exercising his spiritual gifts at fheir meetings ; but he did 
not live by preaching. He traded largely : his credit on the 
Exchange of London stood high ; and he had accumulated 
an ample fortune. Perhaps no man could, at that conjuncture, 
have rendered more valuable services to the court. But 
between him and the court was interposed the remembrance 



PERSECUTIONS. 29T 

of one terrible event. He was the grandfather of the two 
Hewlings, those gallant youths, who, of all the victims of the 
Bloody Assizes, had been the most generally lamented. For 
the sad fate of one of them, James was in a peculiar manner 
responsible. Jeffreys had respited the younger brother. The 
poor lad's sister had been ushered by Churchill into the royal 
presence, and had begged for mercy ; but the king's heart had 
been obdurate. The misery of the whole family had been 
great; but Kiffin was most to be pitied. He was seventy 
years old when he was left destitute, the survivor of those who 
should have survived him. The heartless and venal sycophants 
of Whitehall, judging by themselves, thought that the old 
man would be easily propitiated by an alderman's gown, and 
by some compensation in money for the property which his 
grandsons had forfeited. Penn was employed in the work of 
seduction, but to no purpose. The king determined to try 
what effect his own civilities would produce. Kiffin was 
ordered to attend at the palace. He found a brilliant circle 
of noblemen and gentlemen assembled. James immediately 
came to him, spoke to him very graciously, and concluded by 
saying, ' I have put you down, Mr. Kiffin, for an alderman of 
London.' The old mau looked fixedly at the king, burst into 
tears, and made answer, ' Sir, I am worn out ; I am unfit to 
serve your majesty or the city. And, sir, the death of my 
poor boys broke my heart. That wound is as fresh as ever. 
I shall carry it to my grave.' The king stood silent for a 
minute in some confusion, and then said, 'Mr. Kiffin, I will 
find a balsam for that sore.' Assuredly James did not mean 
to say any thing cruel or insolent ; on the contrary, he seems 
to have been in an unusually gentle mood. Yet no speech 
that is recorded of him gives so unfavorable a notion of his 
character as these few words. They are the words of a hard- 
hearted and low-minded man, unable to conceive any lacera- 
tion of the affections for which a place or a pension would 
not be a full compensation." 



298 THE BAPTIST DENOMINATION. 



CHAPTER IX. 



Persecutions of Baptists in America. 1. By the Pilgrim Fathers in New 
England. 2. Roger Williams ; his sufferings for conscience sake; his 
true place in the history of religious liberty. 3. The Sufferings of Obe- 
diah Holmes and others in Boston; the Contrast in Boston. 4. The 
Sufferings of Baptists in Virginia: the Defence of three Baptist Ministers 
by Patrick Henry. 

1. The Pilgrim Fathers were now in Xew England ; and 
the scene of the sufferings of our brethren, for conscience 
sake, is transferred there. 0, how long had the angel of 
religious liberty to struggle for a free and full existence ! 
Though the Pilgrim Fathers fled from persecution, when they 
came to this country, they neither understood the principles 
of liberty, nor possessed its spirit. The germ of all the troubles 
of Xew England, in regard to religious liberty, was planted in 
her institutions, on ship-board, before the Pilgrims had yet 
landed upon our shores. The " Court of Assistants'' are on 
their way to Xew England, in the ship Arabella, and before 
they arrive, on the 23d August, 1630, they pass the fatal law. 
The question was, " How shall the ministers of the new coun- 
try be supported ?" u It was ordered that houses be built for 
them, with convenient speed, at the public charge, and their 
salaries were established.'' 

Here we have the Church and State-combined — that certain 
method of forcing men to sustain churches ; and to sustain 
them in opposition to their serious convictions. From this 
principle, originating, in this case at least, in desire to promote 
and provide for religion, our fathers had suffered, and are yet 
to suffer. Experience has since amply proved, that in addi- 
tion to the better policy of a free toleration, it answers a good 
purpose, practically, for the pecuniary support of religion. 

In the early history of New England, November, 164-4, an 



: 



PERSECUTIONS. 299 

additional law, the necessary concomitant of the first, was 
passed in Boston, Mass., namely, a law for the suppression of 
anti- Church and State sects. 

The language of this law is positive confirmation of the 
fact, that Baptists were now multiplying ; and that it was 
made for their special benefit. It runs : " Forasmuch as ex- 
perience hath plentifully and often proved, that since the first 
rising of the Anabaptists." It then goes on, in the language 
of the old persecutors, to denounce the Anabaptists, in con- 
sideration of their multiplication, and rigid adherence to their 
old opposition to infant baptism. 

The penalty of this law runs thus : " It is ordered and 
agreed, that if any person or persons within this jurisdiction, 
shall either openly oppose or condemn the baptizing of infants, 
or go about secretly to seduce others from the approbation or 
use thereof ; or shall purposely depart from the congregation 
at the ministration of the ordinance, * * every such person 
or persons shall be sentenced to banishment." 

Backus says he "had diligently searched all the books, 
records and papers, which he could find on all sides, and 
could not find an instance then, (lit 7,) of any real Baptist in 
Massachusetts being convicted of, or suffering for any crime, 
except the denying of infant baptism, and the use of secular 
force in religious affairs." 

As strange as it may now seem, for many long, long years, 
they, in common with the Quakers, did suffer incredible hard- 
ships from such laws as these, in different parts of this coun- 
try, particularly in New England. "It would take a volume," 
says Morgan Edwards, " to contain an account of all their 
sufferings for ten or twelve years." Yes, we may add, and 
extending the time to the entire period, volumes on volumes 
would not do it. 

We proceed to detail a few instances of these sufferings : 

2. Roger Williams; Ms sufferings for conscience sake; 



300 THE BAPTIST DENOMINATION. 

the Champions of Soul Liberty in Modern Times ; the work- 
ing of our Principles. 

He was born in Wales, in 1599 ; was educated at Oxford 
"University, England, under the patronage of Sir Edward 
Coke, and is supposed to have been a relative of Oliver Crom- 
well. He studied law; but finally received orders in the 
Episcopal Church. He was an intelligent, serious youth, as 
is evident from his own statement, and from his gaining the 
esteem of his patron. His education was a liberal one, as we 
infer from his Alma Mater and from his writings. 

Roger Williams did not leave England until he was about 
thirty-two years old. Living in the eventful time of the Puri- 
tans, and possessing an intelligent, devout, independent mind, 
he had ample opportunities to espouse their cause, and suffer 
with them. He was intimate with Oliver Cromwell, for he 
speaks of " a close conference with Oliver." His puritanical 
principles, also, in advance of the Pilgrim Fathers, appearing 
immediately on his arrival in this country, is evidence that his 
character was fixed at that time. 

He arrived at Nantucket, near Boston, in 1630, in the prime 
of life, with an excellent reputation. Gov. Winthrop, speak- 
ing of the arrival of the ship, says : " She brought Mr. 
Williams, a godly minister, and his wife." He immediately 
begins to develop the principles which resulted in his be- 
coming a Baptist, and the champion of soul liberty, and a 
sufferer for conscience sake. Though it was eight years later 
before he was baptized, and formed the first Baptist church in 
America, at Providence, it is plain to see that his ideas were, 
from the commencement, very different from those of the 
Pilgrim Fathers. 

He refused to join the church at Boston, for reasons which 
shortly appear, when his trouble commences. 

Receiving a call from a church in Salem, thirteen miles from 
Boston, he proceeds thither to commence his labors, the news 
of which soon reaches the church in Boston/ which he had 



PERSECUTIONS. 301 

refused to join, when the cruel war commences. According 
to Gov. Winthrop: "-On the 25th of April, at a court held 
in Boston, (upon information of the governor, that they of 
Salem had called Mr. Williams to the office of teacher,) a 
letter was written from the court to Mr. Endicott to this effect : 
'that whereas, Mr. Williams had refused to join the church at 
Boston, because they would not make a public declaration of 
their repentance for having communion with the churches of 
England while they lived there ; and, besides, had declared 
his opinion that the magistrate might not punish a breach of 
the Sabbath, or any other offence, because it was a breach of 
the first table ; therefore they marveled that they would choose 
him without advising with the council ; and, withal, desiring 
him that he would forbear to proceed until they had con- 
ferred about it. ? No one would presume to defend such inter- 
ference on the part of the government with the church now ; 
or to dispute Mr. Williams 7 right to decline joining any 
church, on any grounds. But those were different times. 
Though the church at Salem stood upon their rights and 
retained him, he was not suffered to remain in peace ; for, says 
Dr. Bentley: ' Persecution, instead of calm expostulation, 
immediately commenced ; and Williams, before the close of 
summer, was obliged to retire to Plymouth.' " 

He remained at Plymouth about two years. But here, also, 
he was guilty of being in advance of the times, and suffered 
accordingly. His friends at Salem insisted on his return 
there, which was at length secured, when, with a few others 
who had adopted his views, he removed there. He was now 
accused of anabaptistical tendencies. Mr. Brewster, the ruling 
elder at Plymouth, " prevailed on the church there to dismiss 
him and his adherents. He alarmed the church by expressing 
his fears that he would run the same course of rigid separa- 
tion and anabaptistry, which Mr. John Smith, the Se-Baptist, 
had done at Amsterdam." 

Quite soon, Mr. Williams 7 writings make him further trouble 
26 



302 THE BAPTIST DENOMINATION. 

with the authorities, for which he is called to an account, but 
on his disavowing any intention of wrong, and conducting 
himself in the most humble and conciliatory manner possible, 
they affected to forgive him. But now a new pretext occurred 
for them to assail him. The teacher of the church at Salem 
died, and Mr. Williams was invited to take his place. " The 
magistrates sent a request to the church that they would not 
ordain him ;" but in vain ; he was regularly inducted into the 
pastorate of the church ; and now commence the proceedings 
which resulted in his banishment, and in the settlement of 
Rhode Island and of Providence, and Mr. Williams' baptism, 
and the formation of the first Baptist church in America. 
How mysterious are the ways of Providence I Mr. Williams 
undoubtedly exclaimed with Jacob of old, in somewhat analo- 
gous circumstances : "All these things are against me." But 
no ; they meant it for evil, but God meant it for good. Hence- 
forth, a free toleration begins to dawn again upon the world. 
After sundry oppressive measures against the church at 
Salem and Mr. Williams, without success in crushing them, he 
is summoned before the court for the last time. Gov. Win- 
thro p says : "At this general court, Mr. Williams, the teacher 
of Salem, was again convented, and all the ministers of the 
bay being desired to be present, he was charged with the said 
two letters — that to the churches, complaining of the magis- 
trates for injustice, extreme oppression, &c. ; and the other to 
his own church, to persuade them to renounce communion with 
all the churches of the bay, as full of anti- Christian pollution, 
&c. He justified both of these lettters, and maintained all 
his opinions ; and being offered further conference and dispu- 
tation, and a month's respite, he chose to dispute presently. 
So Mr. Hooker was chosen to dispute with him, but could not 
reduce him from his errors. So the next morning the court 
sentenced him to depart out of our jurisdiction within six 
weeks, all the ministers save one approving the sentence ; and 
his own church had him under question also for the same 






PERSECUTIONS. 303 

cause ; and he, at his return home, refused communion with his 
own church, who openly disclaimed his errors and wrote an 
humble submission to the magistrates." 

Poor Williams ! Like Paul, he was " cast down, but not 
destroyed." Aye, what is better, like his Master, he was "for- 
saken by all," but firmly drained the "cup" to its very dregs. 
And what was his crime ? Thanks to the progress of the age, 
it is not now necessary to defend him. His posterity have 
effectually done it, by adopting his views. We may, however, 
remark, that admitting he sometimes exceeded the truth, and 
was to be blamed (and what human reformer is not in the 
same condemnation ?) the brunt of his offending was his sound 
views of religious liberty. More than sixteen hundred years 
before, the Son of God had given the principle involved ; and 
more than thirteen hundred years before, had his Donatist 
brethren, before Constantine, assumed a similar position when 
they asked : " What has the emperor to do with the church ? 
What have Christians to do with kings ? What have bishops to 
do at court ?" 

Mr. Williams had permission to remain in Salem until 
spring, but because he would not refrain from using his blood- 
bought liberty, but did "go about to draw others to his 
opinions ; and did use to entertain company in his house, and 
to preach to them even of such points as he had been censured 
for, it was agreed to send him into England by a ship then ready 
to depart." But God's servants are not so easily disposed of. 
When the warrant commanding him "to come presently to 
Boston to be shipped," &c, failed to produce him, a " pinnace 
was sent, with commission to apprehend him, and carry him 
on board the ship ; but when they came at his house, they 
found he had been gone three days before, but whither they 
could not learn." 

The bird had flown, but "whither," we can tell. Judge 
Durfee, in a poem entitled "What Cheer," has given au 



304 THE BAPTIST DENOMINATION. 

account of his flight, probably nearer the truth than any cold 
prose description of it : 

Morn came at last, and by the dawning gray 
Our founder rose, his secret flight to take; 
His wife and infant still in slumber lay. 

* -» * & $ * 

Mary ! (she woke) prepare my traveling gear, 
My pocket compass and my raiment strong; 

My flint and steel to yield the needful fire ; 
Food for a week, if that be not too long; 

My hatchet too — its service I require, 
To clip my fuel desert wilds among ; 

With these I go to found in forests drear 

A state where none shall persecution fear. 

What ! goest thou, Koger, in this thrilling storm ? 

Wait ! wait at least until its rage is o'er. 

Its wrath will bar e'en persecution's arm 

From thee and me until it cease to roar. 

#■ -& $ *■ * 

So forth he ventured. 

In boundless forest now our founder trod, 
And south-west for his doubtful course he took. 

* $ & * * 

He encamps for the night, when the wolves appear. 

Growling they come, and in dark groups they stand, 
Show their white fangs, and roll their bright'ning eye ; 

Till urged by hunger seemed the shaggy band, 
Even the flames' bright terrors to defy — 

Then 'mid the group he hurled the blazing brand ; 
Swift they disperse, and raise the scattered cry ; 
But rallying soon, back to the siege they came, 
And scarce their rage paused at the mountain flame." 

* # * -t- * & 

But little is known of the particulars of his flight, as he, 
who alone could give them, is too silent on the subject. So 
much, however, appears to be true from his own account and 
other circumstances. It was mid- winter. He fled to the forests, 
inhabited only by wild beasts and Indians. For fourteen 
weeks, "in winter snow, which I feel yet," as he remarks, he 



PERSECUTIONS. 305 

lived thus "not knowing what bread or bed did mean." In 
the mean time, at the peril of his life, he was promoting fra- 
ternity among the Indians, and effecting his own settlement at 
Seekonk or Rehoboth, some fifty miles from Salem. 

Settled here, his family and a few friends having joined 
him; rude houses having been* erected, and seed placed in 
the ground, he began to feel free as the winds which blew 
around him. But not yet. He was within fettered limits 
still, and Gov. Winslow " lovingly advised" him to cross the 
Pawtucket (now Seekonk) River. For the sake of peace, he 
accepted this advice, and in a canoe, with five other persons, 
proceeded to a spot near the mouth of Moshassuck River, and 
commenced the settlement of the City of Providence and State 
of Rhode Island. From this point, the sun of freedom already 
arising, ascends higher and still higher to the meridian, flash- 
ing its rays in every direction. 

It is impossible to describe what Roger Williams must have 
suffered. Poor in the things of this world ; a beloved wife and 
children dependent upon him for support in a strange land; 
the stigma attaching to one of whom all persons of conse- 
quence spake evil ; threatened with violence at which his noble 
spirit recoiled ; flying from civilized life, to contend with 
forest, cold, snow, wild beasts, and Indians ; on these and 
numerous other accounts, he suffered more than martyrdom. 

We are compelled to press into a few lines here, what has 
occupied volumes in its discussion, namely, Roger Williams' 
true place in the history of religious liberty. We concur in 
the following just remark on the subject : " Roger Williams' 
is neither the father of the Baptists, nor of religious liberty ; 
he belongs to the chain — to the true apostolic succession — a 
foremost man of his age, but himself the child of like-minded 
apostles and martyrs of earlier times. " The evidence of this 
position is detailed in this part of this volume. It is amply 
evident that religious liberty has been from the days of John 
the Baptist until now a cardinal Baptist principle. Individuals 
26* 



306 THE BAPTIST DENOMINATION. 

among the Donatists (A. D. 314) were as loud in their re- 
monstrance against persecution for conscience sake, and as 
patient in suffering, as was Roger Williams. All through the 
chain of Baptists, the same faithfulness appears to this princi- 
ple, until intolerance received its death-blow in the Constitution 
of the United States. The 'demon persecution will find no 
quarters, from Baptists at least, in any country or age. 

3. Persecution of Obadiah Holmes and others in Boston ; 
the contrast in Boston. 

I cannot do better than give these in the language of Rev. 
Dr. Howling : 

" Let us roll back the dial of the world to the month of 
September, in the year 1651, and place ourselves in imagina- 
tion in one of the streets of old Boston town. See ! there is 
a crowd passsing along toward the place of public punishment 
and disgrace. In their midst is a man, bound and handled by 
the rude officers of the law as a criminal ; but showing in his 
meek, upturned countenance, no tokens of guilt ; and uttering 
with his lips the language of Christian exhortation and 
prayer. Who is he ? what is his game ? and what is the 
crime with which he is charged ? 

" He is a minister of the Lord Jesus Christ, a Baptist minis- 
ter. His name is Obadiah Holmes, and his crime is that he 
has dared to preach the same gospel, and administer the same 
ordinances, as those which have been maintained on the same 
spot, by the venerated and beloved Stillman, and Baldwin, 
and Sharp, in succession, now for more than three-quarters of 
a century. But see ! his clothes are rudely torn from his per- 
son by the coarse and brutal executioner, and this minister of 
Christ is tied securely to the whipping-post. Hark ! he 
speaks. l Good people all, I am now about to be baptized in 
afflictions, that so I may have fellowship with my Lord ; and 
am not ashamed of his sufferings, for by his stripes I am 
healed.' His voice is silenced for a moment by the cruel thongs 
of 'the three-corded whip,' dashing the crimson gore from the 



PERSECUTIONS. HOT 

quivering flesh of the man of God ; and again he cries aloud : 
' though my flesh should fail, and my spirit should fail, yet God 
would not fail me!' ' And so/ to use the language of the 
meek sufferer, in relating this cruel scene to his brethren in 
England, l and so it pleased the Lord to come in, and to fill 
my heart and tongue as a vessel full, and with an audible 
voice I broke forth praying the Lord not to lay this sin to 
their charge, and telling the people that now I found God did 
not fail me, and therefore I should trust him for ever. For, in 
truth, as the strokes fell upon me, I had such a spiritual mani- 
festation of God's presence, as I never had before ; and the 
outward pain was so removed from me, that I could well bear 
it : yea, and in a manner, felt it not ; although it was grievous, 
as the spectators said, the man striking with all his strength, 
spitting in his hand three times, with a three-corded whip, 
giving me therewith thirty strokes.' 

" A few days later, and that meek sufferer, bruised and 
wounded so that for weeks he could rest only on his hands and 
knees, might have been seen stealthily threading his way 
through the forest wilderness between Boston and Providence, 
to escape the constable, who, with a second warrant, was hunt- 
ing again for his prey ; and as he drew near to the Rhode 
Island asylum of freedom, the voice of thanksgiving and songs 
of praise might have been heard 'for miles in the woods,' 
where pioneers of soul-liberty had gone to meet their suffering 
brother, to thank God for his deliverance, and to pour oil into 
his wounds. 

"It may serve as an index to the prevailing opinions, even in 
New England, two centuries ago, to mention that when this 
act of cruel persecution was severely rebuked in a letter from 
Sir Richard Saltonstall, in England, the Rev. John Cotton, 
author of the reply to Williams, entitled 'the Bloody tenet 
washed and made white in the blood of the Lamb,' boldly 
justified and defended the whipping of Holmes, and the right 
of the magistrate to persecute, by the flimsy sophism that ' if 



308 THE BAPTIST DENOMINATION. 

the worship be lawful in itself, the magistrate compelling a 
man to it, compelleth him to sin, bnt the sin is in the man's 
will that needs to be compelled: 7 and at that time, not a 
minister in New England could be found, with the exception 
of the Baptists of Rhode Island, to dissent from the views of 
Mr. Cotton, or to speak a word in favor of freedom to worship 
God. 

"On the 28th of May, 1665, fourteen years after the scene 
of persecution we have described, Thomas Gould, a member 
of a Peedobaptist church in Charleston, Richard Goodall, a 
member of the Baptist Church in London, of which Mr. Kiffin 
was then pastor, and seven other humble disciples, after wading 
through a sea of persecution, formed themselves into the First 
Baptist church of Boston. Fifteen years later, on the 8th of 
March, 1680, the doors of their humble sanctuary were nailed 
up by the marshal, and a notice posted thereon, warning ' all 
persons' against holding any meetings, or opening the doors, 
'as they will answer the contrary at their peril.' And the 
little despised band were compelled to meet to worship God 
under a temporary covering in the yard of their meeting- 
house. 

"But soon a brighter day begins to dawn. Every experi- 
ment has only proved the utter folly of attempting to control 
the conscience by coercive means. The sun of soul-liberty, 
shining so brightly over the neighboring colony of Rhode 
Island, sends its rays beyond the limits of the noble little 
state ; and at length, light burst into the minds of the minis- 
ters of Boston, and they began to look with a more favorable 
eye upon the little company of Baptists in their midst, who 
have so long and so nobly struggled for ' freedom to worship 
God.' The march of freedom is onward, still onward. Not 
all at once, but by sure, though gradual steps, and not one 
step backward, till at length the New England mind becomes 
emancipated, freedom of conscience is declared the right of 
all, and the doctrine of Roger Williams is at last triumphant. 



PERSECUTIONS. 309 

At the present time, throughout all New England, and in all 
the United States, equality of civil and religious privileges is 
conceded to every sect, with a single obsolete exception in the 
statute book of New Hampshire, which the intelligence of the 
people of the Granite State, we are sure, will soon erase. 

" One more scene in this panorama of the champions and the 
triumphs of soul-liberty, and we have done. It is the 8th day 
of January, in the year 1852. Just two hundred years and 
four months have passed away since the whipping of the Bap- 
tist minister Holmes. A vast assembly have convened in one 
of the most venerable and stately church edifices of the New 
England metropolis. Among that assembly are the flower of 
New England's true nobility, not the empty title, but of intel- 
lect and heart. The honored chief magistrate of the com- 
monwealth is there, and a long train of " grave and reverend" 
senators, and legislators, and judges, and divines, the orna- 
ments of the workshop, the farm, or the counting-house, the 
bar, the bench, or the pulpit. They have met to listen to 
lessons of instruction from the minister of God, on the occa- 
sion of their annual election sermon, and to implore wisdom 
from on high to qualify them for the duties to which they have 
been chosen. 

"And who is that servant of Christ, who by their own 
appointment, rises before them, and announces as his theme, 
'Religious liberty, such as is enjoyed in these United 
States, derived directly from the king of heaven ; not regarded 
as a matter of toleration, but a heaven-descended and inaliena- 
ble right V Who is he ? He is simply an humble minister of 
Christ, a Baptist minister, occupying only the platform of 
equality with his brother ministers of other sects ; a position 
which was just as much the right of his brethren in the faith 
and in the ministry, Williams and Holmes, two hundred years 
ago, as it is the right of himself; a minister, who has long 
preached the very same truths, fur declaring which, his brother 
Baptist ministers, two centuries before, had been so shamefully 



310 THE BAPTIST DENOMINATION. 

scourged at the whipping-post, almost on the very spot where 
that preacher stands. Who is he ? He is the pastor of that 
self-same first Baptist church of Boston, whose persecuted 
members were shut out of their humble sanctuary, when its 
doors were nailed up by the marshal, one hundred and seventy- 
two years before ; a successor, moreover, to the principles of 
Roger Williams, cherishing as dearly as that noble champion, 
the blessing of soul-liberty ; but instead of being driven, like 
him, from the abodes of civilized men, to seek in the wilder- 
ness a home for liberty of conscience, standing up in the 
assembly of honorable men, to defend the same glorious prin- 
ciple for which Williams became a sufferer, a fugitive, and an 
exile ; while now, and in that assembly, every countenance 
beams with a smile of approval, and every heart does homage 
to the truth. 

"While we contemplate the wonderful contrast, between the 
Boston scenes of 1651 and 1680, which we have described, on 
the one hand, and the far different scenes of 1852, on the 
other j well may we exclaim, in the words of the Latin adage, 

'Tempora mutantur, et nos niutamur in ills/ 

Or, in the paraphrase of the words given by an English poet, 

' Men change with fortune, manners change with climes, 
Tenets with books, and principles with times/ 

" Yet amidst all these changes which time has produced in 
the tenets or principles of others, it may well be the glory of 
our denomination, that Baptists have continued steadily true 
to their mission as witnesses for soul-liberty. On this subject, 
their principles have varied neither with 'climes' nor 'times;' 
but alike in adversity and in prosperity, in evil report and 
good report, in the beginning of the seventeenth century as in 
the middle of the nineteenth, in the old world as well as in 
the new, they have persevered, as the firm, unflinching, undevi- 
ating advocates for perfect liberty of conscience to all the 



PERSECUTIONS. 311 

family of man. Thank God ! we have lived to see this glori- 
ous principle triumphant in America. May our children live 
to see it triumphant throughout the world !" 

4. The sufferings of Baptists in Virginia ; the defence of 
three ministers by Patrick Henry. 

Numerous instances of persecution for conscience sake, 
occurred in different parts of the United States from the time 
of Williams' sufferings, onward to the Declaration of Inde- 
pendence, July 4th, 1116. In Yirginia, as late as 1Y68— 75, 
Baptists suffered from Episcopal persecutions. Preaching 
contrary to law, was construed into a breach of the peace, 
and devoted ministers were incarcerated in common with the 
vilest men. June 4, 1168, three men were arraigned as dis- 
turbers of the peace ; and the prosecuting attorney brought this 
charge against them: "May it please your worship, these 
men are great disturbers of the peace ; they cannot meet a 
man on the road, but they must ram a text of Scripture down 
his throat." 

The following instance of persecution seems to have been 
one of the last struggles of the demon, just before-the Decla- 
ration of Independence. The facts were derived from two 
men in the court-room at the time of the trial, by a gentleman 
who communicated them to John M. Peck, who published them 
in the Baptist Memorial in 1845. 

Go back to the period just prior to the Declaration of Inde- 
pendence. Imagine yourself in the old court-house at Frede- 
ricksburg, Spotsylvania Co., Yirginia. The king's judges are 
upon the bench, in great dignity, and the king's attorney is 
present to aid in dealing justice to all offenders. Numerous 
are the spectators on the present occasion, for three ministers 
are to be tried, for no other offence than, "preaching the Gospel 
of the Son of God, contrary to the statute in that case pro- 
vided, and consequently disturbers of the peace." The 
thunders which soon reverberated in the Revolution, had begun 
their muttcrings, and many were the brave hearts in that audi- 



312 THE BAPTIST DENOMINATION. 

ence, indignant at what was transpiring, and at the impending 
fate of those inoffensive men, which apparently nothing could 
avert. But whilst these portentous preparations are going on 
within the court-house, a plain man dismounts his horse at the 
door. This was Patrick Henry, beginning to be known as a 
talented, patriotic lawyer. He had heard of this approaching 
trial, and true to his noble principles, unsolicited, he had rode 
fifty or sixty miles from his residence in Hanover County, to 
volunteer his services in defence of these prisoners. Xo one 
can tell the feelings which agitated his noble heart at that 
time. What might seem to a common observer of little con- 
sequence, the punishment of three unimportant men, to him 
was freighted with moment, as embracing the principles of the 
Revolution. As Henry entered the court room, unknown to 
most present, and attracting no attention, the clerk was reading 
the indictment, in a slow, formal manner, in harmony with the 
august court assembled. " He pronounced the crime with em- 
phasis, for preaching the Gospel of the Son of God." The 
reading of the indictment finished, the prosecuting attorney 
submitted a few words, all he supposed necessary to convict 
the prisoners ; and all which would have been necessary 
under ordinary circumstances. The judges were about to 
pronounce the ordinary verdict of condemnation, when Henry, ' 
who had entered the bar among the lawyers, arose, stretched 
out his hand, and received the paper. The first sentence of 
the indictment, which was being read as he entered, which had 
fallen upon his ear was : " for preaching the Gospel of the Son 
of God." This was his key note. He commenced : 

" May it please your worships. I think I heard read, as I 
entered this house, the paper I now hold in my hand. If I 
have rightly understood, the king's attorney of this county 
has framed an indictment for the purpose of arraigning and 
punishing by imprisonment, three inoffensive persons, before 
the bar of this court, for a crime of great magnitude, as dis- 
turbers of the peace. May it please the court, what did I 



PERSECUTIONS. 313 

hear read ? Did I hear it distinctly, or was it a mistake of 
my own ? Did I hear an expression, as if a crime, that these 
men, whom your worships are about to try for a misdemeanor, 
are charged with, what ? and continuing in a low, solemn, 
heavy tone, 'for preaching the Gospel of the Son of GodP 
Pausing amidst the most profound silence and breathless as- 
^tonishment of his hearers, he slowly waved the paper three 
times around his head, then lifting up his hands and eyes to 
heaven, with extraordinary and impressive energy, he exclaimed, 
' great GodP The exclamation — the action- — the burst of 
feeling from the audience, were all overpowering. Mr. Henry 
resumed : 

"May it please your worships : In a day like this, when 
truth is about to burst her fetters — when mankind are about 
to be raised to claim their natural and inalienable rights — 
when the yoke of oppression which has reached the wilder- 
ness of America, and the unnatural alliance of ecclesiastical 
and civil power, is about to be dissevered — at such a period, 
when liberty — liberty of conscience — is about to awake from 
her slumberings, and inquire into the reason of such charges 
as I find exhibited here to-day in this indictment I" * * 
"Another fearful pause, while the speaker alternately cast his 
sharp piercing eyes on the court and the prisoners, and re- 
sumed — 'If I am not deceived, according to the contents of 
the paper which I hold in my hand, these men are accused of 
preaching the Gospel of the Son of God. Great GodP 
Another long pause, during which he again waved the indict- 
ment around his head, while a deeper impression was made on 
the auditory. Resuming his speech — May it please your 
worships ; There are periods in the history of man when cor- 
ruption and depravity have so long debased the human cha- 
racter, that man sinks under the weight of the oppressor's 
hand, and becomes his servile, his abject slave ; he licks the 
hand that smites him ; he bows in passive obedience to the 
mandates of the despot, and in this state of servility he re- 
2t 



31-4 TILE BAPTIST DENOMINATION'. 

ceives his fetters of perpetual bondage. But. may it please 
your worship, such a day has passed away ? From the pe- 
riod when our fathers left the land of their nativity for set- 
tlement in these American wilds, for liberty — for civil and 
religious liberty — for liberty of conscience, to worship their 
Creator according to their conceptions of Heaven's revealed 
will ; from the moment they placed their feet on the A 
rican continent, and in the deeply imbedded forests sought an 
asylum from persecution and tyranny — from that moment 
potism was crushed : her fetters of darkness were broken, and 
Heaven decreed that man should be free — free to worship 
God according to the Bible. Were it not for this, in vain 
have been the efforts and sacrifices of the colonists ; in vain 
were all their sufferings and bloodshed to subjugate this new 
world, if we. their offspring, must still I saed and per- 

secuted. But, may it pie / worships, let me inquire 

once more, for what are these men about to be tried ? This 
pap-,: for prea 

Great God. For pleaching the Saviour to Adam's fallen 
race.' 

••After another pause, in tones of thunder he inquired — 

. ' Then for the third time, in 
a slow dignified manner, he lifted his eyes to Heaven, and 
waved the indictment around his head. The court and the. au- 
dience were now wrought up to the most intense pitch of ex- 
citement. The face of the prosecuting attorney was pale 
ghastly, and he appeared unconscious that his whole frame 
was agitated with alarm : and the judge, in a treinulc 
put an end to the scene, now becoming extremely painfoJ 
the authoritative command — 4 ' Sheriff, discharge those m- 



PART V. 

FACTS AND STATISTICS OF BAPTIST MISSIONARY INSTITUTIONS, SCHOOLS 
OF LEARNING, PERIODICALS AND CHURCHES ; AND CONCLUDING 
CHAPTERS ON THE INDEBTEDNESS OF THE WORLD TO BAPTISTS, 
AND THEIR DUTY TO THE WORLD. 



CHAPTER I. 

1. Baptists ever the friends of Missions. 2. The first money raised in the 
United States for Foreign Missions. 3. Missionary Institutions in the 
United States and Great Britain. 4. Statistics of Benevolence, Pastor's 
Salaries and Church Edifices. 5, Institutions of Learning. 6. Period- 
icals. 7. Baptist Associations, Churches, Ministers and Baptisms. 8. Re- 
flections upon the increase of Churches. 9. Ministers, Churches aud 
Members. 

1. Baptists have ever been the active friends of missions. 
This is seen in their history and persecutions in the different 
ages of Christianity. Ample evidence of this is found in the 
parts of this volume on History and Persecutions. 

Early in the history of modern missions, they are found in 
the front rank. To the Moravians belongs the honor of being 
pioneers in modern missions. As early as 1*732, at that time 
few and in extreme poverty, they established a mission in 
Greenland. In IT 84, the Baptists of England originated the 
since world-wide " Monthly Concert of Prayer for the spread 
of the Gospel." This was ten years before the "London 
Missionary Society" was formed ; and twenty-six years before 
the formation of the " American Board of Commissioners 
for Foreign Missions. 

(315) 



316 THE BAPTIST DENOMINATION. 

2. Dr. Belcher, in his valuable " Life of Carey," gives an 
interesting account of the first (as far as has been ascer- 
tained, probably the first) money raised in the United States 
for foreign missions. Captain Benjamin Wickes received 
from the Baptist Missionary Society, in England, one thou- 
sand guineas for their missionaries in Serampore. Arriving 
in Philadelphia, he deposited the money with Robert Ral- 
ston, Esq., for safe keeping, until he sailed for India. He 
published in the newspapers the fact, under the caption of 
11 Propagation of the Gospel ;" " to all who love the prosper- 
ity of Zion, and are disposed to aid in the propagation of 
the gospel among the heathen," requesting additions to the 
sum. Five thousand dollars were immediately raised in Phil- 
adelphia, and other sums were received from Boston. This 
was in the winter of 1806, four years before the formation of 
the American Board, the oldest missionary organization in 
this country. It is not known who the persons were contri- 
buting this money, but it is probable they belonged to differ- 
ent denominations. It is an interesting fact, that in the 
providence of God the first money for foreign missions from 
this country was contributed without regard to sect. 

3. Baptist Missionary Institutions in the order of their 
origin. 

The first in this order, now sustained in this country, is the 
American Baptist Missionary Union. If our memory is cor- 
rect, (we have not the means at hand to state all the facts,) 
the Salem Bible Translation and Foreign Mission Society, a 
Baptist society for many years in existence, now extinct, was 
formed prior to the Missionary Union. The immediate cause 
of the formation of the Missionary Union, was the fact that 
Mr. and Mrs. Judson, and Mr. Rice, became Baptists. Mr. 
Judson was one of the four young men from the Theological 
Seminary, at Anclover, Massachusetts, who were the instru- 
ments of the organization of the " American Board of Commis- 
sioners for Foreign Missions," in 1810, by the presentation of 



FACTS AND STATISTICS. 317 

a memorial to the " General Association of Massachusetts." He 
is the author of the memorial. He, with Mr. Rice, were sent 
out, though in different ships, among the first missionaries of 
that board. On their passage they became Baptists, the re- 
sult of an examination of the subject. Mr. Rice returned to 
this country, and laid their case before the Baptists, when, in 
1814, the " American Baptist Triennial Convention" was ori- 
ginated, which finally took the present name, American Bap- 
tist Missionary Union. Its career has been one of great 
prosperity and usefulness. Its present condition is as follows : 

The annual meeting of the Board and the Union was held 
in the city of Chicago, 111., May 15-18, 1855. The receipts 
for the year, $114,907 58; expenditures, $145,528 31 ; deficit 
in two years, $61,333 25. Of the Missionary Magazine, 5558 
copies, and of the Macedonian, 33,258 copies, were circulated 
monthly. 

Number of missions under the care of the Board, 22 ; sta- 
tions, 84 ; out-stations, 574, including 406 in Germany. Mis- 
sionaries, 57 5 female assistants, 63 ; native pastors and preach- 
ers, 237 ; total, 357. Added during the year, 3 missionaries 
and 3 female assistants ; retired, 3 missionaries and 2 female 
assistants ; died, 5 missionaries and 2 female assistants. Under 
appointment, 2 ; applicants, 6. Mission churches abroad, 218 ; 
baptized the past year, 2910; whole number of members, 
17,548. Schools, 107; pupils, 2500. 

Officers. — Hon. Geo. N. Briggs, LL. D., of Mass., Presi- 
dent; Hon. Ira Harris, LL. D., of N. Y., Chairman of the 
Board ; Rev. Solomon Peck, D. D., Foreign Secretary ; Rev. 
Jonah G. Warren, Home Secretary ; Nehemiah Boynton, Esq., 
Treasurer. 

Missionary rooms, 33 Somerset Street, Boston. 

American Baptist Publication Society. — This society ori- 
ginated in 1824. Its cause has been onward from the com- 
mencement, until, from a somewhat limited position, it has 
attained its present important one. Its object is thus stated 
27* 



318 THE BAPTIST DENOMINATION. 

in the second article of its revised Constitution — u The object 
of this Society shall be to promote evangelical religion, by- 
means of the printing press, Colportage, and the Sunday 
School." 

The Society held its thirty-first anniversary at Chicago, 111., 
May 11-14, 1855. Receipts, $52,105 74; expenditures, 
$52,660 22. Net value of property, $63,666 98. 

New publications in the year, 44 ; besides 20,000 copies of 
the Baptist Almanac, and 10,000 of the Baptist Record. 
Total number of pages issued during the year, 26,598,000, . 
of which 9,050,000 are of new publications. Total number 
printed, 32,149,000. 

The number of publications now on the Society's Catalogue 
is 476 ; of which 218 are bound volumes, and 255 Tracts, in 
English, French, Swedish and German. 

The whole number of Colporteurs employed during the 
year, 111, including 34 students ; now in commission, 69, of 
whom 35 are sustained by funds specifically designated. As 
the result of their labors, 6,722 volumes have been sold ; 2107 
volumes, and 485,980 pages of Tracts gratuitously distributed; 
3201 sermons preached; 1816 prayer meetings held: 368 
hopeful converts baptized; 73,314 families visited; 15 new 
churches and 43 new Sunday schools organized. 

Officers. — Mason Brayman, Esq., of Chicago, 111., Presi- 
dent ; Rev. Wm. Shadrach, D. D., Corresponding Secretary ; 
Rev. J. Newton Brown, D. D., Editor ; W. W. Keen, Esq., 
Treasurer ; Rev. B. R. Loxley, Depository Agent. Deposi- 
tory, 118 Arch Street, Philadelphia. 

American Baptist Historical Society, (connected with the 
A. B. Publication Society.) — The second anniversary was 
held in Brooklyn, New York, May 7, 1855. The annual ad- 
dress was delivered by Rev. W. R. Williams, D. D., of New 
York, on "Roger Williams." 

Officers. — President, Rev. Wm. R. Williams, D. D. ; 



FACTS AND STATISTICS. 319 

Corresponding Secretary, Rev. J. Newton Brown, D. D. ; 
Recording Secretary, H. Gr. Jones, Esq., Philadelphia. 

American Baptist Home Mission Society. — This Society 
was founded in 1832. Its object is thus stated in the second 
article of its Constitution : "The object of this Society shall 
be to promote the preaching of the Gospel in North Ame- 
rica. 7 ' Its present prosperous condition is thus given : 

The twenty-third annual meeting was held at Brooklyn, N. 
Y., May 9, 1855. Receipts, $64,346 33; expenditures, 
$64,205 85. 

Missionaries and agents employed, 179; preaching in 
twelve languages, and in 16 States and Territories. Stations 
and out-stations, supplied, 481 ; baptisms, 1026 ; churches 
organized, 55-; ministers ordained, 36 ; church edifices com- 
pleted, 12 ; in progress, 22. 

Sermons preached, 17,926; lectures and addresses, 1561; 
pastoral visits, 36,857 ; prayer and other meetings, 9541 ; 
temperance pledges, 346 ; Sabbath schools, 227 ; teachers, 
1492 ; scholars, 10,614 ; volumes, 25,392 ; preparing for the 
ministry, 26 ; contributions from churches aided, $5183 49. 

Officers. — Hon. Albert Day, Hartford, Conn., President ; 
Corresponding Secretary, Rev. Benjamin M. Hill, D. D. ; 
Treasurer, Charles J. Martin. Office, 115 Nassau Street, 
New York. 

American and Foreign Bible Society, [1838.] — Annual 
meeting at Brooklyn, N. Y., May 8, 1855. Receipts, $40,034 
28, exclusive of $19,000 for the Bible House; expenditures, 
$39,989 79. 

Of the $55,000 subscription for the new house, $43,065 95 
have been collected. Rooms have been rented in the build- 
ing, yielding an annual income to the amount of $11,925, and 
others remain, valued at $850 a year. 

Central Europe has received liberal appropriations. Bibles 
are also on their way to New Mexico, and Mexico, Califor- 
nia, Hayti, and New Grenada; besides the usual grants to 



320 THE BAPTIST DENOMINATION. 

missions in South-eastern Asia. Total grants, $23,500 ; in 
America, $3,090 ; in Europe, $14,859 ; and in Asia, $5,544. 
In 18 years the Society has received $700,000; and sent forth 
more than a million and a quarter copies of God s word, in 
thirty or forty different languages. 

A resolution was adopted to employ Colporteurs to circu- 
late the Scriptures more extensively in our own country. 

Officers. — Rev. Bartholomew T. Welch, D. D., Presi- 
dent ; Rev. Rufus Babcock, D. D., Corresponding Secretary ; 
Rev. J. B. Stone, Financial Secretary; Nathan E. Piatt, 
Treasurer. Rooms, 117 Nassau Street, New York. 

5. American Baptist Free Mission Society. [1843.] — The 
annual meeting was held in New York, May 10-11, 1855. 
Receipts for the year, $7,533 08 ; expenditures, $4,356 97. 
Balance, $3,176 11. Mission in Hayti, 3 stations; 1 mission- 
ary, 3 female assistants, 2 native preachers and 3 native assist- 
ants, and 3 churches. 

Officers. — Rev. H. Hutchins, President; Rev. S. Howe, 
Corresponding Secretary ; Geo. Curtis, of Utica, Treasurer. 

Southern Baptist Convention. [1845.] — The biennial meet- 
ing was held at Montgomery, Ala., May 11, 1855. President, 
Rev. R. B. T. Howell, D. D. ; B. C. Pressly, of Charleston, 
Treasurer. 

Foreign Mission Board. — President of the Board, Rev. 
J. B. Jeter, D. D. ; Corresponding Secretaries, Rev. J. B. 
Taylor, and Rev. A. M. Poindexter; Treasurer, Archibald 
Thomas, Esq. Office, Richmond, Ya. Receipts, $36,274 48; 
expenditures, $31,549 11. 

Domestic Mission Board. — Receipts, $21,153 74; increase 
over $2,000 ; expenditures, $22,132 06. Agents, 9 ; mission- 
aries employed, 99 ; more accomplished than in any two for- 
mer years, notwithstanding pestilence and famine. President, 
Rev. J. H. De Yotie ; Corresponding Secretary, Rev. J. 
Walker ; Treasurer, W. Hornbuckle. Office, Marion, Ala. 

Bible Board. — Receipts, $10,176; increase, $2000; ex- 



FACTS AND STATISTICS. 321 

penditures, $8862. President, Rev. W. H. Bayless ; Corres- 
ponding Secretary, Rev. A. C. Dayton; Treasurer, C. A. 
Fuller. Office, Nashville, Tenn. 

Publication Board. — Receipts from donations, $216*7. 
Corresponding Secretary, Rev. J. P. Tustin; Treasurer, A. 
C. Smith, Esq. Office, Charleston, S. C. 

American Indian Mission Association. — This body it 
was agreed at the meetings of the Convention, should be 
merged in the Southern Board of Domestic Missions. 

The next meeting is appointed to be at Louisville, Ky., the 
second Friday in May, 1857. Rev. Wm. Cary Crane to 
preach the Annual Sermon ; Rev. A. M. Poindexter, of Va., 
alternate. 

American Bible Union. [1850.] — The fifth annual meet- 
ing was held Oct. 5, 1854, at New York. Receipts, $36,050 
63; pledges, $140,000, payable in annual instalments. Ex- 
penditures, $35,378 80 ; distributed thus, Spanish Scriptures, 
$931 45 ; French, $281 05; Italian, $665 55 ; German, $880 
68 ; Rev. J. G. Oncken, $5000 for German Bibles and $395 
designated for Mission Chapels ; Home and Foreign Missions 
by request, $139 50; English Scriptures, $19,278 43; Rent 
of rooms, $500 ; Salaries and general expenses, $T,303 44. 
The Board publish a quarterly, entitled the Bible Union Re- 
porter. The revised versions of 2d Peter, the three epistles 
of John and the epistles of Jude have been published in an 
elegant quarto form, with notes. The Gospels of Matthew 
and John are in press. 

Officers. — Rev. Spencer H. Cone, D. D., President ; Wm. 
B. WyckoiT, Corresponding Secretary ; Wm. Colgate, Trea- 
surer. Rooms, 354 Broome Street, New York. 

Besides these national missionary institutions, numerous 
sectional ones exist of more or less consequence, for similar 
purposes. There are also 25 " State Conventions" and 519 
"Associations," all of them more or less missionary in their 
object and influence. Some of the money which they raise 



1797 


19,690 


1814 


10,750 


1816 


9,180 


1840 


10,785 


1824 


7,345 


1817 


12,605 


1813 


710 


1841 


665 


1816 


2,145 


1848 


650 



322 THE BAPTIST DENOMINATION. 

for missionary purposes is included in the receipts of the 
national societies, but a large sum, which we have not the 
means of giving, is raised besides. There are also several 
Ministerial Education Societies ; and societies for the aid of 
superannuated ministers., and the widows and orphans of de- 
ceased ministers. 

PRINCIPAL BAPTIST SOCIETIES IN GREAT BRITAIN. 

NAMES. WHEN FOUNDED. INCOME. 

Baptist Missionary Society, 1792 £123,705 

Baptist Home Missionary Society, 
Baptist Irish Society, 
General Baptist Missionary Society, 
Bible Translation Society, 
Baptist Building Fund, 

Particular Baptist Fund, for aiding Ministers and Churches, 
Baptist Union, 
Baptist Tract Society, 

Society for aged or infirm Baptist Ministers, 
Young Men's Association in aid of Baptist Missionary Societies, 

4. Statistics of Benovolence, Pastors 1 Salaries and Church 
Edifices. — The sum total of annual Baptist expenditure for 
the objects given, taking the year 1854-5, is as follows:— 
Baptist Missionary Societies of Great Britain, reckoning $4 84 
to the pound, $959,868 80. United States Baptist Mis- 
sionary Societies, $444,129 11. From Baptists in the two 
countries, $1,404,597 91. 

The amount paid by Baptists in the United States, annu- 
ally, to their Pastors, (supposing there are 1,479 of them, 
averaging $400 per annum, and these are as near the facts as 
we are able to reach,) is $2,991,600. The annual interest on 
the value of Baptist Church edifices in the United States, at 
six per cent., is $583,785 90. Add to these two items, the 
annual expenditure of National Missionary Institutions in the 
United States, and you have for the three objects, $4,020,106 01. 
This sum is large in the aggregate, but divided among the 
1,000,000 of Baptist Church members, and the immense Bap- 
tist population, it is inconsiderable. While the masses of them 
are not rich, they are not poor, and many of them are worth 
sums varying from $5,000 to $2,000,000. 

The statistics of Baptist church edifices in the United 






FACTS AND STATISTICS. 323 

States, as given in 1850, is 7,111 houses of worship, furnish- 
ing seats for 2,590,325 hearers, valued at $9,729,765. R Eg 
worthy of remark, that as large as the sum is supposed to be, 
raised for missionary purposes, and as loud as the ery has 
been, we do too much for others and too little for ourselves, 
the mere annual interest upon the value of church edifices in 
the United States, is greater by $139,050 79, than the sum 
raised for all national missionary societies. 

5. Baptist Institutions of Learning.— We have said that 
Baptists have ever been the fast friends of missions : the same 
remark is true of general and ministerial education. Nothing 
is more unjust than the charge, still reiterated, that the regu- 
lar Baptists have ever been indifferent to education for the 
ministry. In illustration of the injustice of our opponents, 
the American translators of the church history of Professor 
Hase, Messrs. Blumenthal and Wing, among other singular 
mistakes of Baptists in this country say : " Of late yearn .some 
portions of this denomination have done much to redeem 
their order from the reproach of indifference to education." 
Baptists have ever been more or less active in this work, and 
have had learned men in their ranks, from the time of Luke 
the evangelist, and Paul the apostle. 

They do not, indeed, deem education essential to the minis- 
try ; but desirable, as is amply proved by their entire history. 
See in this work the parts on their history and persecution. 
What are the facts in this country? Brown University, the 
first Baptist College, was established as early as A. I)., iTOi, 
and has had a large share in education, general and ministe- 
rial, and stands as high at the present time as any college in 
the land. It is well known that Mr. Hollis, of London, who 
became a Baptist A. D., 1079, and died in A. [)., It31, 
early in the history of Harvard University WB& One of it.^ 
benefactors. " lie founded in it two pi tiipe, one 

of divinity and the other of mathematics. Be presented it 
with a valuable apparatus for philosophical experiment 



324 



THE BAPTIST DENOMINATION. 



with many valuable books. He made provision there for ten 
students in divinity." A recent controversy has shown that 
Baptists have still a claim on that university on account of 
Mr. Hollis. 

In 1855, it is said of Baptist schools of learning in the 
United States : " more than $1,500,000 have been subscribed 
within the last six years for their endowment, the greater part 
of which has been collected and invested." 



BAPTIST COLLEGES IN THE UNITED STATES. 



Name. 
Brown University, 
Madison University, 
Waterville College, 
Columbian College, 
Georgetown College, 
Richmond College, 
Denison University, 
Mercer University, 
Shurtleff College, 
Wake Forest Colleg 
Rector College, 
Union University, 
Howard College, 
Franklin College, 
Baylor University, 
Central College, 
University at Lewisburg, 
William Jewell College, 
University of Rochester, 
Oregon College, 
Furman University, 
Mississippi College, 
Enon College, 
Central University, 
Mt. Lebanon University, 
Wayland University, 



Location. 
Providence, R. I. 
Hamilton, N. Y. 
Waterville, Me. 
Washington, D. C. 
Georgetown, Ky. 
Richmond, Va. 
Granville, Ohio. 
Penfield, Ga. 
Upper Alton, 111. 
Wake Forest, N. C. 
Pruntytown, Va. 
Murfreesboro', Tenn. 
Marion, Ala. 
Franklin, la. 
Independence, Texas, 
McGrawville, N. Y. 
Lewisburg, Pa. 
Liberty, Mo. 
Rochester, N. Y 
Oregon City. 
Greenville, S. C. 
Clinton, Mis3. 
Sumner Co., Tenn. 
Pella, Iowa. 
Mt. Lebanon, La. 
Beaver Dam, Wis. 



Presidents. Founded. 
Francis Wayland, D. D., L. L. D., 1764 

Stephen W. Taylor, L. L. D., 1819 

R.E. Pattison,*D. D., 1820 

J. G. Binney, D. D.. 1821 

D. R. Campbell, L. L. D., . 1829 

Robert kyland, D. D., 1832 

Rev. Jeremiah Hall, D. D., 1832 

N. Crawford, D. D., 1833 

N. N. Wood, D. D., 1835 

W. M. X\ yngate, A. M., 1838 

1839 

J. H. Eaton, L. L. D., 1840 

Henry Talbird. D. D., 1841 

Silas Baily, 1). D., 1844 

Rufus C. Burleson, A. M., 1845 

I. J. Calkin, 1848 

Howard Malcom, D. D., 1849 

R. W. Thomas, A. M., 1849 

M. B. Anderson, L. L. D., 1850 

George C. Chandler, A. M., 1850 

James C. Furman, A. M., 1851 

I. N. Urner, A. M., 1851 

O. J. Fisk, A. M., 1851 

G. W. Gunnison, A. M., 1853 

J. Q. Prescott, A. M., 1853 

1864 



BAPTIST THEOLOGICAL INSTITUTIONS IN THE UNITED STATES. 

Senior Professors. 
Theol. Dep. Madison Univ., Hamilton, N. Y. George W. Easton, D. D. 

New Hampton Theol. Sem., Fairfax, Vt. Eli B. Smith, D. D. 

Newton Center, Mass. Henry J. Ripley, D. D. 



Newton Theol. Inst, 

Mercer Theol. Sem., Penfield, Ga. 

Furman Theol. Sem., Greenville, S. C. 

Western Bap. Theol. Inst., Georgetown, Ky. 

Theol. Dep. Howard Col., Marion, Ala. 

Kalamazoo Theol. Sem., Kalamazoo, Mich. 

Rochester Theol. Sem., Rochester N. Y. 

Fairmount Theol. Inst., Cincinnati, Ohio. 



John L. Dagg, D. D. 
J. C. Furman, A. M. 
Samuel W. Lynd, D. D. 
Henry Talbird, D. D. 
J. A. B. Stone, A. M. 
Thomas J. Con ant, D. D 
E. Turney, A. M. 



1820 
1825 
1826 
1833 
1835 
1840 
1843 
1846 
1850 
1851 



BAPTIST THEOLOGICAL COLLEGES IN GREAT BRITAIN. 



Name. 
Bristol, 
Bradford, 
Stepney, 
Pontypool, 
Haverford West, 
Leicester, (General Bap.) 



Presidents. Founded. Income. 

Rev. T. S. Crisp, 1770 £10035 

Rev. James Ackworth, L. L. D., 1804 5180 

Rev. Jos. Angus, D. D., 1810 7235 

Rev. Thomas Thomas, 1807 3250 

Rev. D. Davis, 1839 1855 

Rev. Joseph Wallis, 2200 



20 
24 
22 
14 
18 
11 



FACTS AND STATISTICS. 



325 



The gentlemen to whom I have before referred, in relation 
to injustice to Baptists on this subject, say, " they have now 
under their control fourteen colleges, and eight theological 
seminaries." But here we have a list of twenty-six colleges and 
ten theological seminaries. Whilst Baptists still insist that 
education is not essential to a minister, and can never atone 
for want of piety and a divine call, they everywhere deem 
education desirable, and there is an imperative demand for it 
in favorable circumstances. 

t The number of Baptist academies, male and female, is too 
numerous to admit of even a conjecture. Particularly do 
they abound in this country. 

6. BAPTIST PERIODICALS IN THE UNITED STATES. 

Editors. Issued. Where Published. 



South Western Baptist, 


\ o. nenaerson, w M 
\ J. M. Watt, WeelCly 


Tuscogee, 


Ala. 


Pacific Recorder, 


B. Brierly, 


a 


San Francisco, 


Cal. 


Christian Secretary, 


Normand Burr, 


« 


Hartford, 


Conn. 


Christian Index, 


J. F. Dagg, 


tt 


Penfield, 


Ga. 


The Christian Times, 


f J. A. Smith, 
{ Leroy Church, 


tt 


Chicago, 


HI. 


Western Recorder, 


f S. W. Lynd, 
{ S. H. Ford, 


tt 


Louisville, 


Ky. 


N. Orleans Bapt. Chronicle, 


W. C. Duncan, 


tt 


New Orleans, 


La. 


Zion's Advocate, 


J. B. Foster, 


it 


Portland, 


Me. 


The True Union, 


F. Wilson, 


a 


Baltimore, 


Md. 


Christian Watchman and ) 
Reflector, J 


J. W. Olmstead, 


a 


Boston, 


Mass. 


The Christian Era, 


J. M. Burtt, 


a 


Lowell, 


Mass. 


Michigan Christian Herald 


, George W. Harris, 


a 


Dotroit, 


Mich. 


Western Watchman, 


f Wm. Crowell, 
{ S. B. Johnson, 


a 


St. Louis, 


Mo. 


The Gospel Banner, 


J. D. Fulton, 


a 


* + 


Mo. 


New York Examiner, 


f S. S. Cutting, 
i E. Bright, 
(A. M. Beebee, 


ft 


New York, 


N. Y. 


New York Chronicle, 


f P. Church, 
(J. S. Backus, 


tt 


a 


N. Y. 


American Baptist, 


W. Walker, 


it 


Utica, 


N. Y. 


Biblical Recorder, 


J. J. James, 


it 


Raleigh, 


N. C. 


Carolina Baptist, 


[ James niythu, 
\ J. M. Bryan, 


" 


Hender'nviile 


, N. C. 


Carolina Intolligonco\, 

28 


Alcx'r J. Canslcr, 


fl 


Shelby, 


N. C. 



326 



THE BAPTIST DENOMINATION. 



Names, Editors, 

Journal and Messenger, J. L. Batchelder, 

Christian Chronicle, W. B. Jacobs, 

Southern Baptist, J. P. Tustin, 

The Tennessee Baptist, J. R. Graves, 

The Baptist Watchman, M. Hillman, 

The Texas Baptist, 

Religious Herald, Wm. Sands, 

Mountain Messenger, S. Siegfried, 

The Christian Repository, 

Bapt. Missionary Magazine, Solomon Peck, 

The Macedonian, W. H. Shailer, 

Young Reaper, Alfred Colburn, 

The Free Mission Visitor, A. Kenyon, 

Home Mission Record, James R, Stone, 

Mother's Journal, Mrs. M. G. Clarke, 

Western Star, ( Welch) R. Edwards, 

Der Sendbote des Evan- 1 Tr A ™ . , 

r , r> x > K. A. Meiscnman, 

geliums, {(rerman) J ' 

Parlor Visitor, Wm. P. Jones, 

American Baptist Memorial, J. L. Burrows, 

Baptist Preacher. H. Keeling, 

Home and Foreign Journal, James B. Taylor, 

Western Evangelist, Peter Long, 

Christian Review, 
The Baptist Record, 



Issued Where Published. 



Cincinnati, 
" Philadelphia, 
" Charleston, 
" Nashville, 
" Knoxville, 

u Richmond, 
" Morgantown, 
Monthly. Louisville, 



Boston, 



Kirtland, 
New York, 
Philadelphia, 
Pottsville, 

Philadelphia. 

Nashville, 
Richmond, 



Rockwell, 






Ohio. 
Pa. 
S. C. 
Tenn. 
Tenn. 

Va. 
Va. 
Ky. 

Mass. 

Mass. , 

Mass. 

Ohio. 

N. Y. 

Pa. 

Pa. 

Pa. 

Tenn. 

Va. 

Va. 

Va. 

111. 

N. Y. 
Pa. 



BAPTIST PERIODICALS IN THE BRITISH PROVINCES. 



Karnes. 
Christian Observer, 
Christian Messenger, 
Le Semeur Canadien, 
Christian Messenger, 
Christian Visiter, 
Grand Ligne Hussion Re ; 



Issued. 



Where Published. 
Toronto, Can. W. 
Bradford, Can. W. 
Montreal, Can. E. 

Halifax, N. S. 
St. John's, N. B. 



Editors. 
James Pyper, 
T. L. Davidson, 
N. Cyr, 

J. W. Nutting, 
Rev. J. E. Bill, 
C. Normandeau, Quarterly, St. John's, Can. E. 

We rejoice to be able to say of the above list of periodicals, 
with many of which, and their editors and publishers we are 
personally familiar, that they are all of an elevated, moral, and 
intellectual character. Some of them are unsurpassed in any 
denomination or country. The Christian Review, the denomi- 
nation's quarterly, and the leading monthly magazines and 
weekly papers, have by their purity and ability obtained the 



FACTS AND STATISTICS. 



32T 



highest encomiums from the press generally, both secular and 
religious. 



7. GRAND TOTAL OF REGULAR BAPTISTS IN NORTH AMERICA. 



States. 



Alabama, 

Arkansas, ', 

California, 

Connecticut, 

Florida, 

Georgia,.. 

Illinois, 

Indiana, 

Indian Territory, 

Iowa, 

Kentucky, 

Louisiana, , 

Maine, 

Maryland, 

Massachusetts, 

Michigan, 

Minnesota, 

Mississippi, 

Missouri, 

New Hampshire, 

New Jersey, 

New York, 

North Carolina, 

Ohio, 

Oregon, 

Pennsylvania, 

Rhode Island, 

South Carolina, 

Tennessee, 

Texas, 

Vermont, 

Virginia, 

Wisconsin, 

German and Dutch Churches 

in United States, 

Swedish Churches in U. S...... 

Welch Churches in U. S., 

Total in the United States,.... 

British Provinces, 

West India Islands, 

Total in North Amorica, 



24 

15 

1 

7 

3 
37 
28 
26 

3 

5 
44 

8 
16 

1 
14 
10 

1 
21 
31 

7 

4 
43 
27 
28 

1 
16 

2 
16 
26 
13 

8 
26 

6 

1 
1 
3 



623 

13 
4 



540 



2 



614 

164 

20 

111 

93 
903 
438 
498 

35 

90 
933 
146 
299 

33 
258 
177 
8 
529 
539 

96 
107 
828 
635 
430 

17 
343 

52 
446 
567 
215 
108 
642 
135 

26 

6 

34 



10,488 

335 
110 



10,933 



a 



358 
85 
11 

114 

45 
508 
347 
253 

33 

47 
409 

66 
194 

27 
262 
122 
8 
315 
340 

75 
124 
741 
354 
320 

10 
265 

55 
321 
377 
134 

78 
358 

81 

22 

6 

20 



6,887 

200 
125 



7,212 



28 
5 

15 

84 

4 

23 

4 
26 

5 
16 

2 
23 

5 

4 
28 

2 
14 
96 
51 
10 

1 
44 

9 
19 
30 

5 

29 



11 



592 
38 



W 



4,182 

888 

5 

575 

441 

5,934 

2,661 

2,870 

182 

519 

6,058 

622 

506 

382 

956 

335 

4 

3,843 

3,413 

253 

851 

4,358 

3,445 

2,114 

108 

2,568 

311 

3,442 

3,756 

762 

435 

5,996 

408 

200 
100 
240 



63,727 

2,250 
1,200 



631 66,055 



46,162 

5,859 

494 

16,907 

4,031 
72,516 
24,058 
24,682 

3,179 

3,533 
73,373 

5,681 
19,355 

2,904 
31,854 

9,691 

202 

35,644 

31,358 

8,229 
14,074 
87,754 
47,755 
24,958 
442 
34,105 

7,357 
49,119 
40,344 

8,068 

, 7,851 

92,428 

5,422 

1,225 

150 

1,000 

842,660 

25.000 
36,450 

903,110 



328 



THE BAPTIST DENOMINATION. 



An entirely full list would give the regular Baptists in the 
United States, no doubt, one million. It is known that the 
statistics are incomplete. We subjoin the statistics of the 
irregular Baptists in the United States. 



Anti-Mission Baptists in U. S.,., 

Free-Will Baptists,.... , 

General Baptists, , 

Seventh-Day Baptists, , 

Church of God, , 

Disciples, 

Tunkers, 

Mennonites, 



Total Irregular Baptists,. 







+3 


tH 




». 


Xll 


CQ 


m> 




ti 


pa 


3 


a 


H 


o 


u 


% 


■ , 


o 




3 




Ph 


H 




pC! 


u 


C3 




< 


O 


o 


w 




155 


1,720 


825 


1,500 


58,000 




1,173 


1,107 




49,809 




17 


15 




2,189 




71 


77 




6,351 




274 


131 




13,500 
175,000 




150 


200 




8,000 




300 


250 




36,000 








348,849 



Regular Baptists in the United States, 1,000,000 

Regular Baptists in British Provinces and West India Islands, 60,450 

Irregular Baptists in the United States, 348,849 

Grand total in North America, 1,408,939 

Grand total Baptist population in United States, 5,200,000 

8. We subjoin the following valuable editorial note of the 
Baptist Almanac for 1856, in regard to Baptist Churches in 
the United States : " Had all the associations sent in their 
minutes in due season, there would have been several thou- 
sands added to the general summary on the next page. The 
return jf Licentiates is specially defective. 

" It appears from calculations made on the minutes, that 
there is an average loss of 36,000 members every year by 
death, exclusion, and excess of dismissal over reception by 
letters. The proportion is nearly thus : — annual loss by death, 
11,000; by exclusion, 12,000; by excess of dismissal, 13,000. 
To meet this loss in an average gain by restoration of about 
2,500, besides the number baptized. From this it follows that 
if the number of converts baptized in any year should fall 



THE INDEBTEDNESS OE THE WORLD TO BAPTISTS. 329 

below 33,000, there would be a positive decrease of our 
churches. What a startling thought is this ! What a call to 
dependence, to labor, and to prayer! And when we find, as 
in the past year, that the net gain, after all these deductions, 
is over 30,000, what shall we render to God for such a steady 
stream of grace to our churches, continuing and increasing 
year by year ? 

"What a solemn and sublime thought that our churches yield 
an annual revenue of 11,000 redeemed souls to Heaven I" 

9. Ministers, Churches and Members. — In 1192, there 
were in the United States, 1,264 Baptist ministers, ordained 
and licensed. In 1812, there were 1,922. In 1832, there 
were 3,647. In 1852, there were 7,393. 

In 1707, there were but 17 Baptist churches in the United 
States. In 1740, there were 37. In 1762, there were 56. 
In 1792, there were 1,000. In 1812, there were 2,433. In 
1832, there were 5,322. In 1852, there were 9,552. In 1853, 
there were 10,131. 

In 1792, there were 70,017 Baptist communicants in the 
United States. In 1812, there were 189,345. In 1832, there 
were 384,859. In 1852, there were 770,839. In 1853, there 
were 808,754. 



CHAPTER II. 

The Indebtedness of the World to Baptists. 1. On preserving pure the 
laws of God. 2. Baptists the only Christian people who have existed in 
all ages of the Christian era. 3. Defenders of Civil and Religious Li- 
berty. 4. They have not altered the Ordinances. 5. They are the only 
consistent opponents of Popery. 6. They have contended for the truth 
against the World. 

1. It is of the first consequence to the world to keep pure 
the laws of the Messiah. — It would seem that any one can 
appreciate this proposition. He alone is competent to make 
28* 



330 THE BAPTIST DENOMINATION. 

infallible laws. Man knows nothing of the necessities of the 
church except what he derives from the Bible. The Messiah 
has delegated nothing to him but the execution of his laws. 
The moment man assumes to be a legislator, a maker of laws, 
instead of an executor, to do simply the bidding of deity, 
he assumes a place to which he was never appointed, to which 
he is incompetent, and which opens the door to innumerable 
mistakes and disasters. 

The Scriptures as much forbid his assumption of executive 
power as does reason. The Messiah's laws are called "the 
glorious Gospel," and " the fullness of the blessing of the 
Gospel of Christ" and "the everlasting Gospel." The most 
terrible anathemas are pronounced upon those who shall 
"preach any other Gospel," and for " adding to or taking from" 
the word of God, the plagues of the Bible are to be inflicted 
upon men, and their " part is to be taken from the book of 
life, and the holy city, and the things written in the Bible." 

Still men have been found who have assumed to change 
both the principles and ordinances of God. They perhaps 
have designed to make improvements upon them, to furnish 
principles more suited to depraved man, in compelling his con- 
science to choose correctly ; and ordinances more convenient, 
to which he would be less disinclined, and which are better 
suited to all climates. The result has shown the consequences. 
What have seemed slight and even worthy innovations, have 
deluged the world in blood, in religious persecutions; and 
opened the doors of the church to the unconverted, by means 
of sprinkling and infant baptism. Strange that men cannot 
see the danger and impropriety of any innovations on the 
Messiah's laws, and that there is no difference, in 'principle 
between such innovations, and any, or all others. The only 
safe ground is to do his bidding — nothing more, nothing less. 
It is impossible to exaggerate the importance of this principle. 

We have no desire to boast of the Baptist church, or to 
make false issues. Well do we know that boasting is for- 



THE INDEBTEDNESS 2 OF THE WORLD TO BAPTISTS. 661 

bidden to Christians, and that the world needs truth and not 
pretension. At the same time the declaration of the truth is 
not boasting, and it is due to it to make it known. 

2. "Baptists are the only Christian people," to use the 
language of Drs. Ypeig and Durmont, learned men of another 
church, " who have stood since the days of the apostles, and 
preserved pure the doctrines of the Gospel in all ages." To 
repeat here the evidence of this position is of course unneces- 
sary. The reader can refer to it in Part I. of this book. This 
position admitted, how great is the indebtedness of the world 
to Baptists ? The claims of Romanism in this direction are 
idle in the extreme. The Greek church has its origin in the 
division of the Roman, and is but a little more primitive than 
its source. "The Church of England broke off from the 
Romish church, in the time of Henry the Eighth, when Luther 
began the reformation in Germany," and is no older than the 
Lutheran church. The whole family of Presbyterian churches 
originated in the same period. Congregationalism can claim 
no earlier origin, even admitting its rise in the Independents 
of England. Methodism has its origin in Morgan and John 
Wesley, in A. D., 1*729. 

3. The Baptists have not altered the ordinances of the Sa- 
viour. From the first it has been one of their characteristics 
to adhere rigidly to the Saviour's subjects of baptism, believers ; 
to his mode of baptism, immersion ; and to his supper, the 
simple reception of the bread and wine " in remembrance of 
him," after baptism. Of what other denomination can this 
be said ? Indeed, all of them have not only united in adopting 
ordinances differing from the primitive, but in contemning Bap- 
tists for their singularity, in casting contemptuously at them 
the terms "dippers," "close communionists" and "bigots." 
But through all this they have persevered — sometimes suffering 
the loss of all things, as persecution has arisen to violence 
from contempt — in loyalty to Christ ; and in defence of a prin- 
ciple laying at the foundation of all truth, namely, no innova- 



332 THE BAPTIST DENOMINATION. 

tions upon the laws of Jehovah? or all innovations danger- 
ous leading to others; or no perfect safety but in a rigid 
conformity to the Gospel. There is nothing nobler, in either 
an intellectual or moral point of view, than an unflinching 
adherence to principles. In this direction is one of the great 
dangers of the world. Short-sighted man, because the result 
is apparently separated from the principle ; or because appa- 
rently undesirable results intervene between the principle and its 
legitimate end ; denies the principle, accepting appearances for 
realities, and a present apparent good with certain loss, for 
the real good in the future. The true ground is to stand 
firmly by the truth at all hazards ; and in all things trusting 
to the omnipotence of the truth of Jehovah for the result. 

4. Baptists have ever defended perfect freedom of con- 
science, sometimes to the loss of all things, and have never 
persecuted; and hence are, indirectly, pre-eminently the 
defenders of civil as well as religious liberty. The evidence 
of this position is scattered over the preceding chapters, being 
an ever-present idea in Baptist principles and practice. 

It is well known how free the New Testiment is from all 
physical coercion in religion. The Saviour suffered from vio- 
lence, but never resorted to it. Witness particularly his arrest, 
trial and crucifixion. The Apostles imitated his example. 
Baptists have ever followed this rule implicitly. 

The Donatist Baptists rejected the interference of Constan- 
tine, A. D., 314, indignantly exclaiming : " What has the 
Emperor to do with the Church? What have Christians to do 
with Kings ? What have bishops to do at court P J The same 
thing is observable in Baptist history and sufferings up to the 
time of the American revolution, when the violence of perse- 
cution received so decided a check. Baptists, like John Bun- 
yan, in England, and Roger Williams, in America, are well- 
known champions and sufferers for religious liberty. They 
share almost alone, with the Quakers, the honor of never hav- 
ing resorted to persecution. Suffering from Pagans, Papists, 



THE INDEBTEDNESS OF THE WORLD TO BAPTISTS. 333 

Greeks, and Protestants, they have never retaliated upon 
either. They have freely abandoned property, companions, 
children, country, life itself, rather than acknowledge the right, 
for a moment of the demon coercion in religion. 

Under these circumstances it were singular, if they had not 
had a remarkable influence in promoting civil, as well as 
religious liberty. The two are inseparable. They have never, 
in the history of the world, existed in any perfection in sepa- 
ration. The freest countries in the world, at the present time, 
are Great Britain and the United States ; and in these, as no- 
where else, is freedom of conscience understood and enjoyed. 
Of the two nations I need not say which is the freer, and has 
the more perfect realization of religious liberty. In the con- 
test for freedom, religious liberty has the precedence in the 
history of the world. To go no farther back than the history 
of our own country, it was for freedom to worship God after 
the dictates of their own conscience, which first of all inter- 
ested our fathers. The next step was civil liberty. If Bap- 
tists have had a large share in procuring the former, they have 
of necessity in procuring the latter. 

The following is an interesting item in the history of our 
country, and of Baptists, given upon the authority of Rev. 
Dr. Fisher, of Lexington, Ky., who received it directly from 
Rev. Andrew Tribble, who died at the age of ninety-three 
years. Mr. Tribble was pastor of a Baptist church in Vir- 
ginia, near the residence of Thomas Jefferson, the author of 
the American Declaration of Independence, some eight years 
before the birth of that immortal document. Jefferson at- 
tended the meetings of this church for several months in suc- 
cession, and was on terms of intimacy with its pastor. He 
was asked how he liked Baptist church government ? It is 
well known how democratic it is, and has been from the ear- 
liest times. To this day it surpasses all other churches in this 
respect. Mr. Jefferson replied, that its propriety had struck 
him with great force, and had greatly interested him ; adding, 



334 THE BAPTIST DENOMINATION. 

that he considered it the only pure form of democracy then 
existing in the world, and had concluded that it would be the 
best plan of government for the American colonies. Who 
can tell the influence this little church had thus upon the des- 
tinies of our country and the world. 

It is suppesed that Munster, a Baptist minister, drew up 
the memorial of the peasants in their war in Germany, in 
A. D., 1524. This memorial was presented to the lords and 
circulated all over Germany. It consists of twelve articles of 
civil and religious liberty, which any freeman might now be 
proud to sign. Though many things transpired in that war 
not to be defended, (and in what war have they not,) it was, 
on the whole, as just as that of the American revolution. 
This memorial is not, in principle, greatly unlike our Declara- 
tion of Independence, and Voltaire says, " a Lycurgus would 
have signed it." 

5. Baptists alone can contend consistently and successfully 
with the great enemy of the Gospel of the Son of God, and 
of civil and religious liberty ; namely, Popery, in that they 
have no relic of Popery, and never had. On this account they 
have suffered every thing, but defeat and extermination, from 
Romanism, with which it has been obliged to contend from the 
earliest times. They have no point of contact or coalescence 
with Romanism, and have never, for an instant, been on terms 
of fraternity with it. As the word of God points out this 
enemy to the truth pre-eminently ; and as above all others 
obnoxious to God and right, and reserved for ultimate de- 
struction ; so Baptists have always regarded it, and it has 
been, between the two, war from the commencement, without 
intermission. The sword has been with us that of the Spirit, 
with it that of the flesh, as becomes its anti- Christian cha- 
racter. 

Rome, in her contest with other churches, has acknowledged 
Baptist superiority as her opponent, and has taunted others 
with the fact. Do other denominations accuse her of being; 



THE INDEBTEDNESS OF THE WORLD TO BAPTISTS. 335 

anseriptural ; she throws back the charge by a repetition of it 
against themselves, in their sprinkling and infant baptism. 
Do they accuse her of her anti- Christian persecutions ; she 
replies, who persecuted the Baptists in Germany, and the 
Baptists and Quakers in America ? Does the essential tyranny 
of her church government pass in review, she replies, yours 
also is unscriptural, and but an imperfect imitation of ours ; a 
little less obnoxious on your own grounds, but still in prin- 
ciple like our own. Particularly is this true of Episcopacy 
and Methodism, and to some extent of Presbyterianism, and 
even of Congregationalism, in that it has its councils of min- 
isters superior to the church. 

6. Baptists have contended for the truth as it is in Christ 
against the world, and at immense sacrifice. Until Luther 
and his coadjutors arose, numerous Baptists existed in different 
parts of the world poor and despised, but nevertheless firm to 
their principles, to contend alone against the whole world. 
Their sufferings for most of this time are, beyond description, 
severe. " Down to the time of Constantine," (A. D., 312, 
when Constantine declared himself a Christian, and for a time 
put an end to persecution,) " with the solitary exception of 
Cyprian, as we have shown, all the martyrs — and their number 
has been computed at three millions — were Baptists." Fol- 
low the history of Christians from this point through to Lu- 
ther, and who were the sufferers ? Not exclusively Baptists, 
but to an extent so great, as to justify giving them the highest 
possible elevation of the kind. Who were the " hordes" and 
"swaitos" "thronging" different parts of Europe, and suffering 
every manner of indignity and cruelty for the truth in differ- 
ent ages of the world, until Luther's appearance, if they were 
not Baptists ? From Luther onward to the present time, they 
have had the largest share in suffering for " righteousness 
sake." 

The following extracts of an article in a recent "Christian 
Examiner," are so intelligent and directly to tho point, that I 



33b THE BAPTIST DENOMINATION. 

quote them here. They are good illustrations of the fact that 
Baptists have contended for the truth against the world, for 
they have done it no more in England and America 'than in 
other countries. 

" Earliest and alone in England, the Baptists raised aloft 
the banner of religious liberty. Others were content with 
toleration ; — they demanded liberty. Their earliest distinctive 
literature shows them pleading for religious liberty, as the an- 
tagonists not only of churchmen, but of Presbyterians and 
Independents, who could not yet see that the magistrate had 
nothing to do with questions of conscience. John Knox 
thundered away at an Anabaptist "caviler," and declared if 
he could only catch him where a magistrate would do his duty, 
he would make him over, even if he were his own brother, to 
the pains and penalties of the law. John Robinson, the meek 
and holy pastor of the Pilgrims, himself an exile, and the 
leader of exiles, saw the truth but dimly, and pleaded for the 
authority of the magistrate, against the arguments of his 
Baptist brethren, Smyth and Helwisse. When the latter de- 
termined to go back to England, (A. D., 1610,) with his flock, 
" to challenge King and State to their faces, and not give way 
to them, no, not a foot" — Robinson poured upon the sublime 
heroism his reproaches, and clung with strange tenacity to the 
doctrine of the magistrate's power in matters of religion. The 
Baptists fulfilled their noble vow. They proclaimed their doc- 
trines through the press, hurling them in the very face of the 
weak and pedantic despot who then sat upon the English 
throne, and accepting persecution and suffering for their con- 
stancy. The indebtedness of the world to this little band of 
spiritual heroes is not yet acknowledged. 

" The contests of Helwisse and Robinson were renewed on 
this continent between Roger Williams and John Cotton. 
The banishment of Williams was the inauguration of Ameri- 
can persecution. Earliest and alone in America, as in Eng- 
land, the Baptists contended for the highest type of religious 






THE INDEBTEDNESS OF THE WORLD TO BAPTISTS. 337 

liberty. Neither the doubtful toleration of Maryland, which 
was literally ' death on Unitarians/ nor the ampler toleration 
of Pennsylvania, where a Baptist magistrate interfered against 
Quaker intolerance, came up to the full measure of their prin- 
ciples on this subject. Honorable as was the tolerance of the 
Dutch, as compared with Episcopal intolerance in Yirginia, 
and Congregational intolerance in Massachusetts, it fell short 
of the freedom for which Baptists contended. Accepting no 
alliance with the State, they were allured by no bribes, si- 
lenced by no frowns. Not till about the time of the revolu- 
tion could they gain a fair hearing, and even then they were 
heard because they could be trampled upon no longer. They 
had been increasing with great rapidity since about IT 45, in 
both Massachusetts and Yirginia. They were familiar with fines 
and prisons. The best citizens of Sturbridge, Massachusetts, 
had been despoiled of their goods, and a Baptist minister who 
visited them, had been sent to the county jail at Worcester as 
a vagrant. At the very time when the patriots of the Bay 
State were combining to resist the stamp act, the Baptists 
were holding conventions to strengthen the common faith, and 
to unite in memorials to the king for protection against the 
insufferable tyranny of the standing order and the general 
court. Among the papers of the Second Baptist church in 
Boston, are precious memorials of those times, one of them a 
loose original memorandum of one of these meetings, with 
subscriptions made to send a messenger to England, to lay 
their grievances before the king, in council — on it the hon- 
ored names of some of the Sturbridge sufferers. In Yirginia, 
Patrick Henry, Thomas Jefferson, and James Madison, wer* 
their defenders, and the strenuous advocates of their views of 
the rights of conscience. ' James Madison/ said the vene- 
rable William Colgate, ' took up the cause of the Baptists, 
and made it the occasion of a plea for religious liberty, and 
God made him President of the United States. 7 The revolu- 
tion made the struggle a home struggle. From the king the 
29 



338 THE BAPTIST DENOMINATION. 

Baptists turned to the Congress. They were numerous, and 
the fast friends of the revolution. They could not be treated 
with indifference or contempt. When the saintly Backus 
knocked at the door of Congress, John Adams growled his 
displeasure, but the meek minister was more than a match for 
him, and gained a hearing. The tide was now turning. The 
revolution was successful, and however persecution lingered in 
some of the States, the new General Government was inaugu- 
rated with religious freedom at its base. Virginia effaced at 
once the last traces of religious intolerance : Massachusetts 
and Connecticut still feared for the safety of religious institu- 
tions, under a system of voluntary support, but relaxed their 
laws, and in half a century came fully over to the Baptist side. 
The compact which gave rise to the Northwestern States, 
secured liberty of conscience over those vast regions, now 
populous, rich and powerful — and those who in their childhood 
witnessed the imprisonment of Baptists for their faith, lived 
to see, in their maturer years, a great nation united in the 
undisturbed enjoyment of their principles." 

Does the world owe nothing to Baptists for all this ? What, 
but for them, speaking humanly, would have become of the 
truth ? What if they had yielded to the force of circumstances, 
and for riches, and honors, and ease, and life, had given up 
the contest ? What if they had adopted the world-wise policy 
of multitudes then and now, for themselves and families, and 
made no resistance to the encroachments of error ; or having 
contended for a time had shrewdly decided that they had made 
their share of sacrifice for the world, and would henceforth 
look to their own interest ? What if they had abandoned the 
world to " Pagans" fir sfc; then to " Papists;" then to "Re- 
formers," just emerging from total night; and then to the 
" Pilgrim fathers," whose eyes still were but partly opened to 
the sunshine of perfect liberty ? What had been the conse- 
quence ? How would the progress of the world have been 
retarded ? Where now had been the boasted nineteenth cen- 



THE DUTY OF BAPTISTS TO THE WORLD. 339 

tury, with the bright tints of millennial day, marking its hori- 
zon, precursors of the glorious rising sun ? 



CHAPTER III. 

The duty of Baptists to the world. 1. They should prove worthy of the 
honor conferred upon them. 2. They should not yield to the demands of 
the world. 3. They should contend earnestly with Romanism; its statistics. 
4. The great number of Baptists should be consecrated; their statistics 
contrasted with other denominations. 

1. God has highly honored them, let them not prove un- 
worthy of the trust. The first great use which they should 
make of their history, is in this direction. God grant that 
they may appreciate the honor he has bestowed upon them ; 
and may be elevated by it, to that usefulness which it demands. 
They may not scrutinize Jehovah's motives in this distinction. 
They may not make it a source of self-congratulation, as 
though they had merited such distinction, or derive from it 
personally any worldly elevation. They should be humbled 
by the divine condescension, and be grateful for his mercy. 
Especially should they pray that they may have grace to act 
worthily the part assigned them. May they never be left to 
bring reproach upon a cause, with which they have been in 
the providence of God so identified. Depositories of the 
truth, sons of the martyrs are they, and as such, should be the 
last to hesitate to enter the defiles of clanger and toil ; and the 
last to retreat intimidated by obstacles, or to bring the least 
reproach upon the Cross of Christ. Their song should 
ever be : 

" In the cross of Christ I glory, 

Towering o'er the wrocks of time ; 
All the light of sacrod story, 

(Jathcrs round its head sublime." 



340 THE BAPTIST DENOMINATION. 

Any one bearing the name of Baptist should feel, and must, 
as he reads their history, that there is for him no retreat from 
Christian ranks ; and that the more severely the battle rages, 
the firmer he must stand at his post, " and having done all, 
still stand." Especially let him confess that "God is his 
helper," that "the race is not to the swift, or the battle 
to the strong." " The sword of the Lord and Gideon" should 
be his battle cry, as he rushes on, mingling in the thickest and 
hottest of the spiritual fight. Though he be but a child 
in years let him be bold, and humble, and live for God. 
Children have bled and died for the cause, sustained by all- 
sufficient grace. Though his steps are tottering to the grave, 
let him be young in the courage of God's people and never 
fear. The hoary-headed have found heaven the sooner in 
persecution's fire. Men with giant hearts have been children 
in faith and humility ; and tender women have been endued 
with the courage and daring of heroes. Let none henceforth 
fear or doubt. 

2. Baptists should not yield to the demands of the world 
with less sacrifices than their fathers made ; they can hardly 
make greater ones. We, in some sense, have entered upon 
their labors, and live in the day of triumph, not of persecution. 
In this, it is our privilege to rejoice. Imagine not, however, 
that there remains nothing for us "to do and to dare." The 
devil has by no means yielded the point, and the world has 
still allurements and temptations. The advantage gained for 
us by our fathers is great, but it is the result of great sacri- 
fices, and who can tell, if the sacrifices cease, how soon the 
victories may disappear. Indeed, much remains to be achieved, 
before the victory is complete ; and if now we cease our efforts, 
we do great injustice to the sufferings of our fathers, and great 
injury to the cause. If the millenial day has dawned upon us, 
its sun has by no means reached the meridian. It still lingers 
in the horizon. Shall it tarry there through our indifference, 
and our want of the spirit of our fathers. God forbid it ! 









THE DUTY OF BAPTISTS TO THE WORLD. 341 

We may not, indeed, die for the cause. This seems not our 
office. But we may live for it, and this evidently is our respon- 
sibility. We may not suffer any very considerable reproach 
for Christ ; for while the mutterings of its violence are still 
sometimes heard, they are far under ground, and we heed them 
not. Our triumphs, by God's mercy, have been too complete 
to leave much of all this to intimidate or even annoy us. Our 
sacrifices are in another direction, but equally important, and 
probably more difficult. 

The violent obstacles overcome, there is danger that we lay 
down to rest, and sleep too long. The victories are to be 
pressed on to complete triumph before there is safety in 
repose. It is ours to live for the cause. This is more diffi- 
cult than to die for it. There is in martyrdom an enthusiasm, 
which rarely attaches to ordinary holy living and enduring for 
God. Our brethren are now honored with distinctions and 
titles and wealth ; and occupy places among men of the world, 
who care not for the honor and commands of God. "Evil 
communications corrupt good manners," and it were strange 
if they were uncontaminated. Here lies their danger ; let them 
look to it before it is too late. 

Disciples of the meek and lowly Jesus, children of the 
martyrs, what have you to do with worldly distinction and 
riches, except so far as you can and do consecrate them to 
God ? "Ye cannot serve God and Mammon." You are not, 
indeed, to be slothful in business, but you are to be "fervent 
in spirit, serving the Lord." To draw the line here correctly, 
and keep on the right side of it, is important. Christians 
may, indeed, be enterprising and successful, and occupy high 
places in honor and riches, but never in denial of Christ. 
The more they acquire of influence and power, so much the 
more they have to consecrate to God, and the greater is their 
temptation to forget and forsake him. "It were better for 
them that a millstone were hanged about their neck, and that 
they were devoured in the depths of the sea," than that they 
29* 



312 THE BAPTIST DENOMINATION. 

should arise to the power of influence and wealth, to forget 
God, and especially to turn against him and his cause. Here, 
I repeat, lies their danger ; and their office is, in the spirit of 
the martyrs, to live for God ; to consecrate their peace, and 
comparative repose and victory, to him. 

There is untold power in a holy life, though unattended by 
circumstances adapted to attract attention to it, or of peculiar 
influence. There is still greater power in a holy life under 
circumstances of temptation, in the possession of distinction, 
and of wealth. He who can carry the holy war into the 
very highest camps of the enemy, and conquer through gi 
has an awful responsibility, and a usefulness in proportion, if 
there he is a true follower of the Lord Jesus. To liv 
God, is all we can do for him in a period like this. It is 
therefore enough, and of the same consequence, as to di 
him in different times. Disciples of Christ, childreD of the 
martyrs, here is your vocation. " Dare and do' 1 for God here, 
what others have done in a different sphere, and victory shall 
be yours — not otherwise. 

It is not surely asking much of us to live fc i "hen 

others, no more accountable, have died for him : and when 
among the family of Christ there is to be " an equality," one 
is not to be "burdened" and another "eased." If our 
brethren have yielded all of this world for Christ, it can be no 
great hardship for us to do it, under circumsta: uuch 

more favorable, and attended with so little suffering. If they 
u took joyfully the spoiling of their goc : Is" tc the last dollar, 
it surely is no great thing for us to give a limited portion of 
ours. If they were not permitted to compete with other men 
for distinction and wealth ; but. of necessity, must abandon 
all, on profession of their faith in Christ, it can be no hardship 
for us to consecrate a generous proportion of our attainments ; 
and if in their extreme " poverty" the " riches of their liberality" 
abounded to the glory of God, shall we murmur, when of our 
abundance so little is required? 



THE DUTY OF BAPTISTS TO THE WORLD. 343 

There are noble examples among us of consecration to God ; 
disciples of small attainments consecrating them to him with 
a sincerity and earnestness worthy of all commendation. And 
there are those of distinguished attainments, imitating so 
worthy an example. Intellect and learning, to such, are gifts 
of God, to be his forever and entirely. And there are men of 
wealth, who look upon their talents in this direction, as the 
minister of the gospel looks upon his, to be consecrated to 
God ; and they are replenishing the treasury of the Lord, as 
ministers labor for the conversion of souls. Some such, like 
the beloved Cobb, have passed away ; and some like him, who 
would be surprised and pained to see their names recorded 
here, are still among us, daring to be singular, and consecrating 
their wealth to God. 

There is, however, no stretch of charity which can compute 
such cases as numerous, in comparison with the whole number 
of our brethren. Why should not all be like the few ? Dis- 
ciples of Christ — children of the martyrs — reflect upon this 
question. Why should not all be like the few ? This we owe 
to the world, to ourselves, to God. This we can render, and 
still come short of the sacrifices of "the cloud of witnesses" 
who surround us. 

3. Baptists owe it to the world to contend earnestly with 
Romanism, inasmuch as they are armed above all others. 
They have no relic of popery, and never had. " The Bible, 
the Bible" is pre-eminently " the religion" of Baptists, in that 
from the earliest times the church and tradition have been to 
them, in comparison, without authority. No church and 
state ; no tyrannical church government ; no persecution for 
conscience sake ; no sprinkling for baptism ; no infant baptism 
or communion, do, or ever have, attached to them. On this 
account there is, to Romanism, no breach in the walls of their 
citadel ; no rent in their armor. 

They, as no others, have a warfare with Romanism, on the 
ground of injuries received, inasmuch as their anti-papal 



344 THE BAPTIST DENOMINATION. 

principles have made them peculiarly obnoxious to the 
Papacy. Their existence also, in all ages of the Christian 
era, for the most part contending alone with Romanism, in 
her power and glory, have exposed them to her contact, when 
she was able and amply willing fed deal them blows of death. 
Historical research affords ample evidence of this position. 
The revenge of Christianity is to return good for evil. For 
the persecutions they have received at her hand, in tenfold pro- 
portion, they may, and should return her the gospel in its 
purity. To her poor priest-ridden people, they should be 
missionaries of the cross of Christ, until they, one and all, 
are as free from her tyrannical chains as ourselves. To her 
pope, and cardinals, and Jesuits, and priests, aye, to her very 
inquisitors, all these officers of Satan's army, from whom they 
have suffered so much, so innocently, to them all, they should 
go in the name of the Prince of peace, and mercy, and love, 
and beseech them in his stead to be reconciled to God. In 
this spirit, they are bound to prosecute a bloodless war of 
extermination, against this ancient enemy of our fathers, or 
they are unworthy of them. Their obligations here, as well as 
their facilities, exceed those of all others. We welcome the 
dupes of Romanism to our country. God is in the immense 
immigration. We are prepared for them. Here we have 
nothing to fear from persecution : nor have they. God has 
been preparing the final battle, where a bloodless contest may 
be waged between truth and error, that the world may see 
which is mightier. Some have trembled for the result, but 
the victory is beginning to appear. Robert Mullen, a Catholic 
missionary to this country, addresses to the priests of Ireland, 
under the caption of "A word in season," the earnest recom- 
mendation to keep the people at home, as otherwise they are, 
to a great extent, lost to the church. He shows that from 
the immigration and natural increase there ought to be in the 
United States 3,970,000 Catholics, while the actual number ia 
only 1,930,000, showing a loss of 1,990,000, a little more 



THE DUTY OF BAPTISTS TO THE WORLD. 345 

than fifty per cent. Other statistics show that while in Ire^ 
land from 80 to 100,000 Catholics have been rescued from 
Romanism, during the last ten years, about one-third of all 
who have immigrated to this country from Ireland, and sixty 
per cent, of the children, are lost to Rome. 

The actual condition of Romanism at the present time, in 
this country, is any thing but discouraging. The wildest 
opinions and conjectures have been indulged in, in regard to 
them ; but the facts are as readily ascertained as of any of the 
Protestant sects. " The Metropolitan Catholic Almanac, and 
Laity's Directory for 1855" gives us the facts. They have in 
the United States 41 dioceses. They give the number of 
communicants in but 31 of these, and they are 1,844,500. 
Supposing the 10 dioceses whose numbers they do not give, 
to have a proportionate number of communicants, which on 
examination appears to be about the fact, and they have 
405,000, which added to the preceding, gives us a sum total 
2,249,500. The same authority gives us the number of col- 
leges at 21, and female schools at 111. While these facts, 
show us much work to be done, and while the entire history 
of the wily enemy admonishes us not to exult while he still 
lives, they also show us to which side victory inclines. When 
we add to the present facts in the case, that all the power of 
the Papacy has been brought to bear upon her mission here, 
with the avowed intention and determination of making ours 
a Catholic country, we may well thank God and take courage. 

Let me not for a moment be supposed to make the mistake 
that Baptists have been the sole instruments of this dawning 
victory, in the present generation, as they were, up to the 
time of the Reformation, the chief enemy of the Papacy. 
They have had a part in it, but I fear have not had so large a 
part as was their duty. Let them henceforth furnish their full 
quota of men and munitions, until the war closes in complete 
victory to primitive Christianity. Reinerius Saccho, for 
many years a Waldensian Baptist, who became in A. I). 



346 THE BAPTIST DENOMINATION. 

1220-50, a Roman Catholic inquisitor, takes the ground of 
Xeander, that the Waldensians originated in the ancient 
Donatists. He says: "Their universal extension and high 
antiquity, makes them the most dangerous enemies of the 
Catholic Church." May this continue to be true of Baptists. 

4. The immense number of Baptists should be consecrated 
to God for the subjugation of the world to Christianity. The 
whole number of regular Baptist church members in the 
United States, is now, 1856, just about one million, all of them 
adults, inasmuch as none are received into the Baptist Church, 
but those old enough to believe and choose for themselves. 
What may not one million of persons accomplish for the 
truth, if they are all truly consecrated to God ! The regular 
Baptists of the United States are in numbers just about equal 
to six of the prominent denominations, not including the 
Methodists, who, perhaps, are a little more numerous than the 
Baptists. The American Almanac gives us the following 
statistics of seven denominations in the United States for 1853 : 
Old School Presbyterians, 210,306; New School Presbyte- 
rians, 140,060; Cumberland Presbyterians, 50,000; Orthodox 
Congregationalists, 191,196; Episcopalians, 110,000; Dutch 
Reformed, 22,515; Regular Baptists, 119,290. The latter 
denomination has but a fraction less than the six former. Sup- 
posing the increase since 1853 to have been equal, of course 
the same proportion remains. Baptists have a much smaller 
proportion of pecuniary ability than the six denominations 
with whom they are here compared. This, however, is not so 
important a consideration as their numbers ; for personal 
influence is greater than any other. Under these circum- 
stances the obligation of Baptists to the world is very great. 
God has not given them so glorious a past and present, to 
excuse them from future usefulness of magnitude ; and a part 
in the contest now waging for the supremacy of the Cross, of 
an ordinary character. 

Let it, however, be observed that numbers must retard the 









THE DUTY OF BAPTISTS TO THE WORLD. 34? 

inarch of an army, if a large portion of it wants energy and 
courage. They hang upon the willing and obedient like lead. 
Nor is this all. They have an evil influence which enters into 
the entire discipline of the army. Numbers not of a desirable 
stamp, then, so far from being a favorable circumstance, is the 
reverse. One million of Baptists in the United States is one 
thing, and one million of consecrated Baptists is another. 

There are two facts in their recent history which they should 
examine with great seriousness. I refer to their recent 
increase in numbers ; and their expenditures for missionary 
purposes. The increase of Baptist church members, accord- 
ing to Baptist Almanac for 1854, in one year, was about 
30,000. This is considered cause of congratulation. And so 
it is, when contemplated as a fact separate from the circum- 
stances. But when it is remembered how rapidly our brethren 
multiplied in the most heart-rending times of persecution, and 
that we have now no such obstacles to contend with ; and 
that the present is a period of great enterprise in every secu- 
lar department, results being reached in a day once requiring 
months, and that Christians should not be outdone by men of 
the world ; and that the population has had an increase natu- 
ral and by immigration, unequaled, and much greater than 
that of the church ; when these things are remembered, we 
ask, is an increase of 30,000 in a year a fair work for one 
million of soldiers of the cross ? With the zeal of the mar- 
tyrs, or even of worldly men; and with the facilities now 
enjoyed in the means of grace, which God has vouchsafed to 
us, what might not, and ought not, one million of Christians 
to accomplish in an entire year, in winning souls to Christ? 
If each one should win one soul in a year, instead of an in- 
crease of 30,000, we should have that of 1,000,000. 

Look now at the expenditure of one year for missionary 
purposes, and see if we find there any more cause for con- 
gratulation. We have seen in a preceding chapter, that the 
sum total of money raised for, strictly speaking, missionary 



348 THE BAPTIST DENOMINATION. 

purposes, 07 one million of Baptists, in an entire year, is less 
than one half million of dollars. A half a million of money, 
in a year, seems a large sum in the aggregate, and so it is ; but 
what is it divided among a million of church members ? It is 
the paltry sum of fifty cents each — less money than multitudes 
of them spend in a day, for mere luxuries. Admit that great 
numbers of the one million are poor. Who so poor in the 
church in the United States that he could not give fifty cents 
in a year for the spread of the gospel if he desired to ? And 
what is this sum for the great majority of them ? If some are 
poor, many are rich ; and some of them are worth, personally, 
the entire amount given ; and some very much more. 

If any one is surprised that so great an army should con- 
summate so little in a given year, and inquires for the cause, 
let him visit the diiterent regiments and companies of it, at 
their homes, in their associations and churches, and see if in the 
every-day practical working of it, he has any more cause of 
congratulation ; or can he be in any doubt as to the result ? 
Upon the Sabbath, of a fine day, indeed, all is promise, and 
his heart leaps for joy at the well-dressed, and in all respects 
noble-looking crowds, which throng the fine churches. But, 
alas ! this is not the true criterion ; and he can form thus but a 
slight estimate of the working disposition of the people. Let 
him go to the general prayer meeting, or the monthly concert 
of prayer for the spread of the gospel, and he will soon sus- 
pect the difficulty. Alas, alas ! the few most consistent are 
hardly up to the mark of duty; and the masses, where are 
they ? About all they do, is to go to church of a pleasant 
Sabbath, and this is doing but little for the cause — much more 
for themselves than for others. The difficulty lies just here : 
the masses are doing nothing ; and the few, for the most part, 
but licrie. Whilst a million of persons can accomplish 
wonders in personal influence and charities if each one does 
his duty, they will accomplish but little if most of them do 
nothing, and the balance but a part of their duty. 






THE DUTY OF BAPTISTS TO THE WORLD. 349 

We regret the necessity for remarks so discouraging, but 
the truth should be told, that delinquents may understand their 
position. The point to be gained is to secure the activity of 
the masses. This done, and little remains to be desired. So 
numerous an army may accomplish thus, any thing reasonable. 
Look at the success which has attended our efforts, notwith- 
standing the immense drawback to which we allude. What 
would it have been, with the same divine influences, if the 
masses had been like the noble few, who have "stood in the 
front rank, and borne the heat and burden of the day ?" 

Brethren, these are not the times for indifference and timidity. 
Every thing is upon the move, and seems imbued with an 
enterprise like that required of Christians in the passage, 
"Whatsoever thy hand findeth to do, do it with thy might. " 
Evil influences are driven on with locomotive speed and power. 
Secular influences, business, and money-making, have a re- 
markable activity. Moral influences must have a similar 
impulse to keep pace, and not leave the world to destruction 
from its very activity and enterprise. Brethren, we are not the 
people to sleep at our post, or fold our arms in indolence, in 
times like these, with a history like ours ; and with the com- 
mands of God ringing in our ears : " Be ye, therefore, stead- 
fast, immovable, always abounding in the work of the Lord." 
" The field is the world." The world is to be won to Christ. 
There is work for all, and we should be the last to "be 
weighed in the balances, and found wanting;" or to suffer 
under the stigma, and "bitter curse of Meroz, because we come 
not up to the help of the Lord against the mighty." 



INDEX, 



A, 

Abraha.w and hU .seed, God's promise to thein no justification of the cb£- 

tan of believers, 164, 
Abrabarnic covenant, DO ground for infant baptism, 166. 
Academies, Baptist, in the Lnitcd States, 325. 
Adrian Pan and wife, martyrs, 286. 

Anabaptist.-;, 47-59, 282-289. The real lamented the peasant war, 49. 
Angels, the tern Applied to preachers of the Gospel, 233. 
Apostle, the term applied to preachers of the Gospel, 232. 
Apostles, the Acts of, on baptism, 120. 
Arnold of Brescia, his charactor and sufferings, 274, 275. 
Articles of faith, of Baptists, 60-74, 

B. 

Baptists, their obligations to history, 19. Misrepresented by historians, 20 7 
323, 325. Their bond of union, 2J. Their origin, history and identity 
with the primitive church, 19-59. Their doctrine:-; and ordinances, 60-207. 
Their polity and government, 208-253. Their suffering-} and DUU 
254-3 14. Their missionary facts and stati sties, 315-323. Their |j 
progress in Kb* United .States, 52. The indebtedness of the world to 
them, 329-330. Their duty to the world, 339-350. Have been the g 
est sufferers for truth, 261, 294, 337. Have been persecuted by many, but 
have retaliated upon none, 209, 257, 333, 337. Chain of, from the com- 
mencement, 40-51. Of the New Testament, 40, 263. Afontanist B., 41, 
264. Novatian B., 42, 266. Lonatist B., 43, 267. Paulician B., 41, 269. 
Baterine B., 44,272. Walden ian B., 45, 275. Ana B., 47,282. Of 
Great Britain, 50, 289. Of America, 51, 291. Their -• 2J, 52, 

318, 327-328. No more close communionists than others, 193-20J. The 
only consistent opponent- of Popery, 334-313. Grand total of, in North 
America, 327, 328. Other sects of, 52, 328. 

Baptism, 71, 94. History of, 28-32. Testimony of different denominations 
on, 29. Baptism of John, 97. Of the .Saviour, 104. Of \ 129. 

Of Philip, 124. Of the Bunucb, 125. Of Paul, 130. Of Cornell . 
his friends, 131. Of Bydia and her household, 133. O: 
hi- homehold| 137. Of household at Corinth, 140. Of di.-<iplc.H at 
Ephe^us, 144. In the Compels, 91. In the Acta, 120. ! 

(861) 



352 INDEX. 

146. In the Old Testament, 152. And Communion, 193. Mode of John's, 
101. In the name of the Father, &c, 120. Its use, 1S3. And regene- 
ration, 1S2, 192, 227. Of infants, 156. 

Bapto, Baptizo, Baptizomai, Baptisma, and the Lexicographers, 101. 

Baird, Dr., on the Pope, 234. 

Baxter, Richard, his treatment by Jeffreys, 290. 

Benedict on the Anabaptists, 47. 

Bible the only law of the Church, 208. 

Bishop, the meaning of the term, 233. 

Bunsen, Chevalier, on baptism, 38. 

Bunyan, John, his persecution, 294. Proof against the seductions of State, 
296. 

Brown, Rev. Dr., on the primitive character of Baptists, 24. 

Brown University, established early by Baptists, 323. 

Bible Societies, American and Foreign, 319, 320. 

American Bible Union, 321. 

Boston, the condition of Baptists in it at different periods, 306-311. 



Catechism, Baptist, 73. 

Children blessed, not baptized, 157. Of believers, 161. 

Christian Review, on primitive character of Baptists, 25. 

Church members, their increase in the Baptist chuich, 329. Origin and 
meaning of the term, 28, 211. Formation of a, 212. A spiritual and not 
secular institution, 209. Independent and yet one, 210. A Gospel one, 
70. Greek, 57. Protestant, 57. Covenant, 74. Polity, 208-253. The 
Bible its only law, 208. The power, rights, and duties of, 214. Meet- 
ings of, for worship and business, 240. Discipline of the, 246. Edifices 
and accommodation, 323. And State, the folly of their union and the 
commencement of it in the U. S., 296. 

Christ baptizing by his disciples, 10S. His commission, 117. His laws to be 
kept pure, 329. 

Civil and religious liberty inseparable, 333. Baptists and, 333, 336, 337. 

Communion, Robert Hall's position, 193. Peter and Benjamin on, 193. 
Close, 201. Close not confined to Baptists, 193. On earth and in heaven 
different, 206. 

Communicants, their increase in Baptist churches, 329. 

Circumcision and the Abrahamic Covenant no ground for infant baptism, 156. 

Colleges, Baptist, in the U. S., 324. Baptist Theological, in G. Britain, 324. 

Conventicle act, 293. 

Conventions, 243. Southern, for missionary purposes, 320. 

Constitution of the United States and Baptists, 333. 

Councils, 242. 

Covenant of Baptist church, 74, 75. 



INDEX. 353 

D. 

D'Aubigne on Romanism, 54. 

Dermont, Rev. Dr., on the primitive character of Baptists, 24. 
Deacons, their ordination and duties, 238. 
Denominations, which the primitive church, 19. 
Design of baptism, 97, 153. 

Deswarte, wife, children and neighbors, suffer martyrdom, 288. 
Disciples, Christ baptizing by them, 108. 

Discipline, origin of church, 246. Nature and design of, 247. Offences re- 
quiring it, 248. Of ministers, 249. 
Donatists, their history, 43. Character and sufferings, 265. 
Duncan, Rev. Professor, on the primitive character of Baptists, 24. 
D. D., 234. 

E. 
Enon, the baptism in, 110. 
Education, Baptists the friends of, 323. 
Elder, the term applied to ministers, '233. 
Episcopal church, 57. 
Evangelists, meaning of the term, 233. 

Excluded church members, their treatment, 251. Their reception by other 
churches, 252. 

F. 

Faith, articles of, 60-73. 

Fall of man, 63. 

Five mile act of England, 293. 

Free Mission Society, American Baptist, 320. 

g. 

Gavazzi on Romanism, its unlikeness to Christianity, 55. 

Gospel, church, 70. Baptisms of the, 94. 

Government, civil, 72. Of the church, 208. 

Gundulphas, his character and sufferings, 273. 

Grace, purpose of, 67. 

Great Britain, history of Baptists in, 50. Sufferings of Baptists in, 286. 
Baptist societies in, 322. Baptist Colleges in, 324. Baptists of, first in 
modern missions, next to the Moravians, 315. Baptists of, the origina- 
tors of the Monthly Concert of Prayer for the spread of the Gospel, 315. 
Baptists of, their benevolence, 232. 

Greek church, its origin and history, 57. 

H. 

Hall, Robert, his true position on Communion, 194. 

Harvard University, early aided by a Baptist, 323. 

Hase, Professor, and his translators misrepresent Baptists, 20, 323, 325. 

Henry Patrick, his defenco of Baptists in Virginia, 311. 

30* 






354 INDEX. 

Hewling family, their position and suffering, 297. 

History of Baptism, 28-39. 

Historical Society, American Baptist, 318, 319. 

Holmes, Obadiah, his character and persecution, 306. 

Home Mission Society, American Baptist, 319. 

Hippolytus, and his age, 38. 

I. 

Infants, saved, 185. Dedicated to God, 185. Difference between their de- 
dication and baptism, 186. Not to be baptized, 188. 

Infant baptism, strange that it still exists, 152. Not in the sacred writings, 
29, 36, 157. The apostolic fathers on it, 37, 180. PengiUy on it, 157-185. 
Rev. Dr. Woods on it, 36. Rev. Professor Knowles on it, 39. Chevalier 
Bunsen on it, 38. Pedobaptist grounds for it, 159. Circumcision and 
the Abrahamic Covenant no grounds for it, 166. When and how it was 
introduced, 39, 176. Rev. Dr. Fuller on it, and infant salvation and de- 
dication, 175. The injuries of it, 175, 185. Doubts among Pedobaptists 
in regard to it, 156. 

Inquisition, originated to suppress the Waldensian Baptists, 276. 

J. 

John the Baptist, his mission, its object, his ministry, his baptism, 97-99. 
John the Apostle, when died, 29. 
Justification, the doctrine of, 65, 

K. 
Kiffin, William, and the Hewling family, their position in England and suf- 
ferings, 296. 
Knowles, Rev. Professor, on infant baptism, 39. 

L; 

Laws against Baptists in the United States, 323. 

Letters, Church, specimens of, for all purposes, 244. 

Learning, Baptists the friends of, and their views of for the ministry, 323. 

Baptist institutions of, and money raised to promote it, 324, 325. 
Licensing ministers, 217. Crowell, Brown, and Wayland on, 217, 18, 19. 

The difference between Baptists and other denominations in regard to, 

219. No change from the Baptist method of, 220. 
Loss and gain in Baptist churches, 328. 
Luther, his treatment of the Anabaptists, 283, and of Muncer, 286. 

M. 
Man, his fall, 63 t 

Matthew Henry on John's Baptism, 98. 
Members, their increase in the Baptist church, 329. 
Meetings, Church, for worship, 240, and for business, 244. 
Methodists, their numbers in United States, 21. 






INDEX. 355 

Ministers, motives for becoming, 322-4. Their support, 224. Equality of, 

231. The increase of Baptist ministers, 329. 
Missions, Moravians first in modern, and Baptists next, 315. First money 

raised for, in the United States, 316. Not much done for them, 323. 

American Baptist, foreign, 316, 317. 
Mode of Baptism, 97-9. Of John's baptism, 101, 155. 
Montanist Baptists, their history, 41. Their sufferings, 264. 
Moravians first in modern missions, 315. 
Mosheim on the G-erman Anabaptists, 47. 
Muncer, a Baptist minister, 286. Luther and, 286. The declaration of the 

Peasant's war and, 334. The difference between Muncer and Munster, 

286. 
Munster, the city of, 287. The rebellion of, 49, 287. It originated with a 

Lutheran minister, 49, 287. The real Anabaptists lamented it, 49. 

N. 
New Testament Baptists, their history, 40. Their sufferings, 263. 

0. 
Officers of the church, 230. 
Orchard, Rev. Gr. H., his opinion on the primitive character of Baptists, 22. 

P. 
Paulician Baptists, their history, 44. Their sufferings, 269. 
Pastors, their rights and duties, 233, 234. Their annual salaries and numbers, 

322. 
Paterine Baptists, their history, 44. Their sufferings, 272. 
Pengilly on Baptism, 94. 

Peasant's war, the connection of the Anabaptists and Muncer with it, 287. 
Periodicals, Baptist, in the U. States, 325. In British Provinces, 326. 
Perseverance of the Saints, 69. 
Pentecostal baptism, 121. 
Persecutions, Baptists have suffered them from most denominations, but have 

never persecuted any, 209, 333, 337. 
Persecutions and martyrdoms of Baptists, 254-314. Uses of, 254. 
Peter and Benjamin on baptism and communion, 195 
Polity of the Baptist church, 208. 
Pope, Dr. Baird on his supremacy, 234. 

Popery, persecution, part and parcel of it, 257. Has slaughtered fifty mil- 
lions of the human family, 257. Baptists the only consistent opponents 

of, 334. 
Pouring for Baptism, 99. 
Prophets, 232. 
Protestant churches, 57. 
Publication Society, American Baptist, 317-18. 

R. 

Regeneration, 66. 

Reverend, 234. 






356 INDEX. 



Righteous and the wicked, 73. 

Roman Catholics, 54. Their condition, intention and statistics in the United 

States, 344, 345. 
Religious and civil liberty inseparable, 333. Baptists sufferers for, 294, 

322, 333, 336, 337. 
Roman Catholics, their rise, 54. Their statistics in the United States, 344. 

345. Their loss in Ireland and the United States, 344, 345. 

S. 

Saints, their perseverance, 69. 

Salvation and baptism, 207. The way of, 64. 

Sanctification, 68. 

Seventy disciples, 232. 

Sincerity not religion, 205. 

Scriptures, 62. 

Servants of the 'church, 239. 

Subjects of Baptism, 97, 155. 

Supper, the Lord's, 71. 

Support of ministers, 224. 

Southern Baptist Convention, 320, 321. 

Sponsors in infant baptism, 181. 

Sprinkling for baptism, 99. Not in the N. T., 29. Its origin, 35. 

Statistics of Pedobaptists becoming Baptists, 10. Of Methodists and Bap- 
tists compared, 21. Of Baptists and r, ix denominations compared, 346. 
Of missionary institutions, schools of learning, pastor's salaries and 
church edifices, 317, 328. Of Roman Catholics, 344, 345. 

Summary of Baptists in North America, 327. 

T. 

Teacher, 232. 

Theological Seminaries in the United States, 324. Colleges in Great Bri- 
tain, 324. 

V. 

Virginia, persecution of Baptists by the English church in, 311. 

W. 

"Waldensian Baptists, their history, 45. Their sufferings, 275. 

Water, much in baptism, 111. 

Wicked and the righteous, 73. 

Williams, Roger, his history, 299-305. His place in the history of religious 

liberty, 305. 
World to come, the, 73. 

THE END. 


















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